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The Yoga Sutras of Patanjali

"The Book of the Spiritual Man"

Translated by Charles Johnston

The Yoga Sutras of Patanjali

by Charles Johnston

The Yoga Sutras of Patanjali

by Charles Johnston

February, 2001 [Etext #2526]

The Project Gutenberg Etext of The Yoga Sutras of Patanjali by Charles
******This file should be named patan10.txt or******

Bengal Civil Service, Retired; Indian Civil Service, Sanskrit Prizeman;
Dublin University, Sanskrit Prizeman


The Yoga Sutras of Patanjali are in themselves exceedingly brief, less
than ten pages of large type in the original. Yet they contain the
essence of practical wisdom, set forth in admirable order and detail.
The theme, if the present interpreter be right, is the great regeneration,
the birth of the spiritual from the psychical man: the same theme
which Paul so wisely and eloquently set forth in writing to his disciples
in Corinth, the theme of all mystics in all lands.

We think of ourselves as living a purely physical life, in these material
bodies of ours. In reality, we have gone far indeed from pure physical
life; for ages, our life has been psychical, we have been centred and
immersed in the psychic nature. Some of the schools of India say that
the psychic nature is, as it were, a looking-glass, wherein are mirrored
the things seen by the physical eyes, and heard by the physical ears.
But this is a magic mirror; the images remain, and take a certain life
of their own. Thus within the psychic realm of our life there grows up
an imaged world wherein we dwell; a world of the images of things
seen and heard, and therefore a world of memories; a world also of
hopes and desires, of fears and regrets. Mental life grows up among
these images, built on a measuring and comparing, on the massing of
images together into general ideas; on the abstraction of new notions
and images from these; till a new world is built up within, full of
desires and hates, ambition, envy, longing, speculation, curiosity,
self-will, self-interest.

The teaching of the East is, that all these are true powers overlaid by
false desires; that though in manifestation psychical, they are in
essence spiritual; that the psychical man is the veil and prophecy of the
spiritual man.

The purpose of life, therefore, is the realizing of that prophecy; the
unveiling of the immortal man; the birth of the spiritual from the
psychical, whereby we enter our divine inheritance and come to
inhabit Eternity. This is, indeed, salvation, the purpose of all true
religion, in all times.

Patanjali has in mind the spiritual man, to be born from the psychical.
His purpose is, to set in order the practical means for the unveiling
and regeneration, and to indicate the fruit, the glory and the power, of
that new birth.

Through the Sutras of the first book, Patanjali is concerned with the
first great problem, the emergence of the spiritual man from the veils
and meshes of the psychic nature, the moods and vestures of the
mental and emotional man. Later will come the consideration of the
nature and powers of the spiritual man, once he stands clear of the
psychic veils and trammels, and a view of the realms in which these
new spiritual powers are to be revealed.

for these rules of Patanjali's system. We are led to the consideration of the barriers to his emergence.At this point may come a word of explanation. it will be almost meaningless. the problem of the emergence of the spiritual man is further dealt with. taken out of this place." and means. Not only has each Sutra a definite place in the system. of the overcoming of the barriers. The Sutras of Patanjali are as closely knit together. when the word Aphorism has been connected with them in our minds fora generation. a close knit. a thread. In the second part of the first book. The reason is this: the name Aphorism suggests. suggesting. to me at least. to the finer. and which will almost bear on its face the evidence of its truth. It comes from the same root as the word "sew. and of certain steps and stages in the ascent from the ordinary consciousness of practical life. a pithy sentence of very general application. But with a Sutra the case is different. therefore. deeper. consecutive chain of argument. I have been asked why I use the word Sutras. as the propositions of Euclid. and will by no means be self-evident. So I have thought best to adhere to the original word. . and can no more be taken out of their proper setting. a piece of proverbial wisdom that may be quoted in a good many sets of circumstance. but further. radiant consciousness of the spiritual man. as dependent on each other. indeed.

to classify. whereby the mortal becomes immortal. The goal is the full consciousness of the spiritual man. 2. there has been fretful. The mortal is the limitation of the immortal. 3. too. Passion is the distortion of love. steadily. first. Union. here as always in the Scriptures of India. to penetrate to the essence of things. The psychical powers are spiritual powers run wild. like the pith from the reed. The psychic activities are five. This. spiritual consciousness. These are all real forces. there has been self-indulgence of body and mind. combative. the undivided joy of pure being. So that we may classify the activities of the psychic nature thus: . of the personal consciousness with the Divine Consciousness. 3). egotism. restless. illumined by the Divine Light. as the sun. the picture of past joy is framed in regrets or hopes. Instead of pure being in the Divine. Therefore our first task is. OM: Here follows Instruction in Union. Thus the mind-image of an indulgence suggests and invites to a new indulgence. the wisdom and glory of God. is gained through control of the versatile psychic nature. Ambition is the inversion of spiritual power. When these false images give place to true. freedom from sin and the sorrow which comes from sin. Union. Spiritual powers are to be drawn forth from the }'sychic meshes. when the clouds disperse. they are either subject or not subject to the five hindrances (Book II. These pictures do not remain quiescent in the mind. like gems from the matrix. Instead of the light of pure vision. to regain control of this perverted nature. The power and life which are the heritage of the spiritual man have been caught and enmeshed in psychical activities. Then the Seer comes to consciousness in his proper nature. and then a divine and eternal well-being. salvation is. stimulating to new then the spiritual man stands forth luminous. And there is the ceaseless play of the desire to know. purify and restore the misplaced powers. Therefore. its hand against every man. the power which lies behind and dwells in mind. The psychic nature is built up through the image-making power. Instead of spiritual joy. 4. 5. without destructive violence. Egotism is but the perversion of spiritual being. means union of the individual soul with the Oversoul. to chasten.BOOK I 1. wherein the soul partakes of the being. but distorted from their true nature and goal. busies itself ceaselessly with the mind-images. They must be extricated. they are kinetic. and enters the Eternal. perverted. there have been restless senses nave been re and imaginings. drawn from their proper channel. Heretofore the Seer has been enmeshed in the activities of the psychic nature. Nothing except the obdurate resistance of the psychic nature keeps us back from the goal.

We have here a list of mental and emotional powers. predication. when the observation is inaccurate and faulty. The elements of sound intellection are: direct observation. by adding to it a predicate. we have two currents of perception. When the object is not truly perceived. rests on the ultimate oneness of all souls. to distinguish between the mental process of predication. thinly veiled. of powers that picture and observe. Memory is holding to mind-images of things perceived. we "dream Even when there are no dreams. memory. But the power to know and feel is spiritual and immortal. These activities are: Sound intellection. there is still a certain consciousness in sleep. the mental power is explained in terms of mind-images. Each of these is a spiritual power. unsound intellection. on waking. Therefore the sages teach that the world of our perception. or the things thought of may be imaginary or unreal. 9. which are the material of which the psychic world is built. "is wise" is the predicate. This may be simply an interplay of thoughts. 10. The outer current ceases in sleep. and these. "the man is wise. The purpose of this Sutra is. and observation." 11. which is indeed a world of mind-images. is but the wraith or shadow of the real and everlasting world. not resting on a perception of the true nature of things. Predication is the attribution of a quality or action to a subject. and watching the mind-images float before the field of consciousness." or "I have slept badly. the sharing of one soul in the wisdom of another. without the presence of the object thought of. sleep. Unsound intellection is false understanding. on the supreme truth that all life is of the One. "I have slept well. an outer current of physical things seen and heard and perceived. What is needed is. while observation. Sleep is the psychic condition which rests on mind states." "the man" is the subject. Trustworthy testimony.6. all material things being absent. Here. induction or testimony. and of powers that picture and feel. without modifying them. thought or reasoning based on that mistaken perception is of necessity false and unsound. an inner current of mind-images and thoughts. Inductive reason rests on the great principles of continuity and correspondence. memory is but the . but to raise it from the psychical to the spiritual realm. In waking life. induction and testimony always go back to an object. not to destroy it. In this sense. 8. as before. and trustworthy testimony. inductive reason. Predication is carried on through words or thoughts not resting on an object perceived. one says. the inner current continues. Direct observation is the outermost form of the Soul's pure vision. In the sentence. so that. 7.

attained in even a small degree. with earnestness. The lust of sensual stimulus and excitation rests on the longing to feel one's life keenly. This becomes a firm resting-place. after self-indulgence has been courageously and loyally stilled. how are we to bring about their release and restoration ? Two means are presented to us: the awakening of the spiritual will. The reading of the words will not avail. If these psychical powers and energies. 15. and through ceasing from self. then interior judicial action. effort to stand in spiritual being. the desire for sensation is the desire of being. perhaps. will help us notably in our contest. There must be a real effort to stand as the Soul. will come at once the growth of the spiritual man and our awakening consciousness as the spiritual man. persistently. 13. shall be given. 12. through reverence before the coming soul.scious mastery over the thirst for sensuous pleasure here or hereafter. 16. are but spiritual powers fallen and perverted. ever-present vision. can we enter our inheritance. even such evil things as passion and hate and fear. 14. then realization of . faith by works. and the soul comes only in silence. 17. Ceasing from self-indulgence is con.psychical inversion of the spiritual. encompassed and sustained by spiritual powers. then joy. rather helpless. gentle charity. humility. This sense of true life comes only with the coming of the soul. which will unveil to us the nearness of the Eternal. We must seek spiritual life in conformity with the laws of spiritual life. the distortion of the soul's eternal life. The steady effort to hold this thought will awaken dormant and unrealized powers. our nothingness apart from Divine Being. To him that hath. at the mercy of storm and hunger and our enemies. We are to think of ourselves as immortals. as creatures moving upon this earth.indulgence. and this. In order to gain a true understanding of this teaching. and the purification of mind and thought. study must be supplemented by devoted practice. exterior examining. a real ceasing from self-indulgence. which is an acknowledgment of the One Soul within us all. through the establishment of the spiritual man. when followed long. With this awakening of the spiritual will. through perpetual remembrance of our oneness with all Divine Being. Rightly understood. with earnestness. The control of these psychic activities comes through the right use of the will. dwelling in the Light. and purification. Only through obedience to that shared Life. The consummation of this is freedom from thirst for any mode of psychical activity. That which is ever before the spiritual eye of the Seer needs not to be remembered. The right use of the will is the steady. Meditation with an object follows these stages: first. to gain the sense of being really alive. We have thought of ourselves.

there is spiritual consciousness. For those of weak will. or a part of a book of devotion. a beginning may be made by fixing the attention upon some external object. As we enter into the spirit of God. which is called "the cloud of things knowable" (Book IV. Those who have died. 19. velour. one-pointedness. and we come into it only through obedience. such as a sacred image or picture. but God's. full vision as the soul. or of middle strength. which results from this pondering. But in the fullness of time. In virtue of continued practice and effort. 20. It is well to keep in mind these steps on the path to illumination: faith. In the practice of meditation. the seeds of desire in them will spring up. all must be won. the need of an external object on which to rest the meditation is outgrown. and finally. Not one can be dispensed with. Firm will comes only through effort. the heightening of the spiritual will. Higher than the three stages of the way is the goal. one-pointedness. Subjective consciousness arising from a natural cause is possessed by those who have laid aside their bodies and been absorbed into subjective nature. from right mindfulness.individual being. and thus to strengthen the will to more perfect obedience. intense will. The image used is the swift impetus of the torrent. Therefore there is a spiritual consciousness higher than this. In the second stage. For the others. The will may be weak. 21. 29). The will is not ours. the kingdom must be taken by force. or intense. entered the paradise between births. The fourth stage is the realization of one's spiritual being. from va lour. we must act on them. and they will be born again into this world. valour right mindfulness. perception. An interior state of spiritual consciousness is reached. we must live them. velour. First faith. right mindfulness. and then from faith. After the exercise of the will has stilled the psychic activities. the end of the way. we are permitted to share the power of God. The third stage is the inspiration. right mindfulness. meditation rests only on the fruit of former meditations. Spiritual consciousness is nearest to those of keen. perception. from this. The great secret is this: it is not enough to have intuitions. a one-pointed aspiration toward the soul. 18. as enkindled by this meditation. Or spiritual consciousness may be gained by ardent service of the . one passes from the outer object to an inner pondering upon its lessons. perception. led up to by faith. 23. to live the life. are in a condition resembling meditation without an external object. effort is inspired by faith. there is this counsel: to be faithful in obedience. 22.

24. and the resolute . and the fruition and seed of works. the three worlds in the Soul. the three Divine Powers. father of all else. 29. the Symbol. He is the Teacher of all who have gone before. the Lord. past. and Time. we shall enter by degrees into the Master's life and share the Master's power. of the Master and Lord. This has many meanings. Thence come the awakening of interior consciousness. joy. loyally. Then there is the manifold significance of the symbol. Thus we rise step by step to the Eternal. by realizing their oneness with the Oversoul. before the full meaning can be understood. Preservation. For the Oversoul is before Time. and the removal of barriers. If we think of our lives as tasks laid on us by the Master of Life. promptly. we are in bondage through our former works. Thus we shall be initiated into the spiritual will. the three essences. In the Master is the perfect seed of Omniscience. and is possible because the soul and the Oversoul are One. bondage to works. sincerely. in the one Spirit. All spiritual attainment rests on this. and forming our life-work. immortality. 26. Let there be soundless repetition of OM and meditation thereon. the Oversoul has been the Teacher of all souls. as suggested above. There is. Here again faith must be supplemented by works. the perfected Spiritual Man. then. present. which. is of the same nature as the soul in us. Transformation. The Soul of the Master. Lastly. and strong aspiration.Master. 25. as of all words. in ascending degrees. the potency of the word itself. by their entrance into the Oversoul. It can only be entered where the conditions are present: purity of heart. have inherited the kingdom of the Light. the three times. The Master is the spiritual man. future. and therefore partaker of the Oversoul's all-wisdom and all-power. first. in Eternity. there is the spiritual realization of the high essences thus symbolized. is one of His children. in the one Being. but we still bear the burden of many evils. The Soul of the Master is free from sin and servitude and sorrow. who s free from hindrances. since he is not limited by Time. if we obey. the life must be led as well as studied. if we look on all duties as parts of that Master's work. omniscience. entrusted to us. 28. The awakening of spiritual consciousness can only be understood in measure as it is entered. This is the Word. 27. Creation. we are under the dominance of sorrow. From the beginning. The Soul of the Master is in essence one with the Oversoul. OM: the symbol of the Three in One. His word is OM.

by steady . false notions. are these: sickness. flagrantly opposed to the pure and positive joy of spiritual life. The will. The barriers to interior consciousness. and as unable to come to clear consciousness. deeper. 32. We can well see bow a sodden psychic condition. that. The surface meaning is harsh and irregular breathing. mental restlessness will be half conquered. intemperance. the problem of the emergence of the spiritual man is further dealt with. Nine of these are enumerated.conquest of each sin. or. inability to reach a stage of meditation. which drive the psychic nature this way and that. thinking of each as a psychic state. The first two moods are easily understood. not in past. bodily restlessness. has been steadily corrupted by self-indulgence. Grieving. and may sometimes be a help. by vigorous. too. The next two terms. doubt. is no insuperable barrier to spiritual life. and thus remove the barrier' in our path toward the Light. or to hold it when reached. positive effort. Hence come all the morbid and sickly moods of the mind. and they go pretty thoroughly into the brute toughness of the psychic nature. unable to stand and see clearly. the emotional and mental powers. is in a special way the fault of our day and generation. as we view all organization. as we dwell. We must remember that we are considering the spiritual man as enwrapped and enmeshed by the psychic nature. such as blindness or deafness. mutation as the work of the Divine One. which. lightmindedness. and of certain steps and stages in the ascent from the ordinary consciousness of practical life. radiant consciousness of the spiritual man. that. the deeper meaning is a life of harsh and irregular impulses. a barrier to the interior consciousness of the spiritual man. preservation. as cutting off distractions. laziness. to the finer. offer some difficulty. because of the psychic veils of the personality. was full of vigour. we shall come more into harmony with the One. Steady application to a principle is the way to put a stop to these. The remedy is a return to the pristine state of the will. We are led to the consideration of the barriers to his emergence. the drawing in and sending forth of the life-breath also contribute to drive the psychic nature to and fro. When it is conquered. 31. despondency. we become more at one with the Eternal. in its pristine state. This. of the overcoming of the barriers. however. would be a barrier. present or future. 30. since bodily infirmity. In the second part of the first book. inertia. the seeking of moods and sensations for sensation's sake. concerning the life breath. The next. as we are here told. bodily restless ness. Sickness is included rather for its effect on the emotions and mind. It will be well for us to ponder over each of these nine activities. may easily be understood: that the recognition of the three worlds as resting in the Soul leads us to realize ourselves and all life as of the Soul. but in the Eternal.

We have quite other sins than the animals. We are once more told to use the will. and to train it by steady and persistent work: by "sitting close" to our work. a contribution to the universal and universally shared treasure in heaven. thus halving their sorrow. 33. or by showing compassion for the sad. the pale cast of thought. When we are wrapped up in ourselves. absorbed in our pains and bitter thoughts. The principle to which we should thus steadily apply ourselves should be one arising from the reality of spiritual life. in others as in ourselves. valorous work for the soul. which make it quite unfit to transmit the inward consciousness and stillness. 38. despondency. 35. the psychic nature moves to gracious peace. but is rather an offering to the ideal of spiritual life. yet indispensable. which brings stillness to the heart. then the even and quiet tenor of life. shrouded with the cloak of our egotism. Or a pondering on the perceptions gained in dreams and dreamless sleep. and it has been truly said that a man's cheerfulness is the measure of his faith. As we climbed down hill for our pleasure. thus doubling their joy. Faithful. All these evil psychic moods must be conquered by strong effort of will. and let the mind brood in sad pessimism on unholy things. and far more deleterious. delight in the holy. The process is painful. are very amenable to the will. We refuse to find delight in holy things.application to a principle. compassion for the sorrowful. Sturdy and courageous effort will bring a clear and valorous mind. Or the purging of self-indulgence from the psychic nature. so must we climb up again for our purification and restoration to our former high estate. But it must always be remembered that this is not for solace to the personal man. We must recognize that the fall of man is a reality. will bind the mind to steadiness. without harsh or dissonant impulses. 36. and they have all come through self-indulgence. By sympathy with the happy. Or peace may be reached by the even sending f orth and control of the life-breath. We are still considering how to overcome the wavering and perturbation of the psychic nature. we are not willing to disturb or strain our own sickly mood by giving kindly sympathy to the happy. . if completely attained. that even and quiet breathing which is a part of the victory over bodily restlessness. exemplified in our own persons. Gloom. radiant spirit. disregard of the unholy. persistent application to any object. This rending of the veils will reveal to us something of the grace and peace which are of the interior consciousness of the spiritual man. 34. in the phrase of the original. Here again we may look for a double meaning: first. with which our psychic natures are soaked through and through. perhaps. As also will a joyful. 37. There is no such illusion as gloomy pessimism.

But dreams are something more. poised in perceiving. preoccupied by the name and idea conventionally associated with that object. and by this hearty love. that we truly know any thing or any person. do the will of the Father. Or meditative brooding on what is dearest to the heart. and the earnest. Therefore live the life. we really know it. and the knowledge that there is another world. set forth in the next Sutra. 39. force. Two directions for this may be suggested: the pure love of the artist for his work. The thought is. The second stage. like a pure crystal. not only the children of men. The sage tells us that the one key will unlock the secrets of all three. in even greater degree. By intending my mind on them. this becoming one with what is beyond our personal borders. for the images are in a sense real. compassionate search into the hearts of others. This steady pressure. Everything is either perceiver. in coming to the study of a book. then the consciousness. When we become a thing. from the atom to the Infinite. even a dream-world. as we might say. he replied. made up of images of waking life. or. or matter. may throw their images on this magic mirror: so. whether it be atom or soul. it is true. whether that be the perceiver. force and matter alike. or the thing perceived. his period. Thus love has a wisdom that the mind cannot claim. 41. But there is more in dream. For example. that the cordial sympathy of a gentle heart. the object dwelt on and the idea. or the thing perceived. 40. lightens the tyranny of material life. reflections of what the eyes have seen and the ears heard. dreams are. the secrets of consciousness. consciousness. too. this becoming one with what we seek to understand. as well as what is below. this is perception with exterior consideration. Newton was asked how he made his discoveries. goes . In the first stage of the consideration of an external object. is really a manifestation of the same power as that penetrating perception whereby one divines the secrets of planetary motions or atomic structure. if you would know the Father. the perceiving mind comes to it. objective on their own plane. in love. Here is a thought which our own day is beginning to grasp: that love is a form of knowledge. 42. the school to which he belongs. by becoming one therewith. we think of the author. blends together the name. This is a fuller expression of the last Sutra. but also the children by the shore of the immortal sea that brought us hither. When the consciousness. of the secrets of dreamless sleep with its pure vision. Much of poetry and art is such a solace from dreamland. to know the doctrine. perceiving. Thus he masters all. not otherwise. takes the colour of what it rests on. is the one means to know. and is so lucid that comment can hardly add to it. we may take a long step toward freedom. When the perturbations of the psychic nature have all been stilled. intuitively understanding the hearts of others.For the Eastern sages. for it may image what is above. perceiving.

this is perception without exterior or consideration. As we ascend from outer material things which are permeated by separateness. are said to be with. place. It is precisely by comparing. as a pure luminous idea. one pushes these trappings aside and. just as so many pebbles are separate from each other.. The same two steps. substance. is broken down and we are all made perfect in the One. shares its consciousness. Our bodily. of finer substance. They get at the very life of what they study and paint. arranging and superposing these mind-images that we get our general notions or concepts. in perpetual concussion and interchange. judicial action of the mind. and makes that soul live on canvas. setting its traditional trappings aside and finding its application to our own experience and problems. in form. We are still considering external. whereby we select certain qualities in a group of mind-images. meet and part again. we finally come to purer essences. drawing ever nearer and nearer to unity.directly to the spiritual meaning of the book. made his discoveries. clear of memory-pictures. to that pure nature which has no distinguishing mark. first. to mind-images. uncoloured by the mind. 45. then we use a power higher than the judicial. as we ascend. and then range together those of like quality. our spiritual selves attain true consciousness through unity. between us and others. meet and part. where one considers. is the judicial action of the mind spoken of. or without. This process of analysis and synthesis. as do some of the artists who paint cows. Thus we rise from separation to true individuality in unity. 43. The highest riches are possessed by all pure souls. which overlap and coalesce in both space and time. Or we may illustrate this principle thus. In the second stage. our mental selves. or that whereby a really great portrait painter pierces to the soul of him whom he paints. where the partition wall between us and the Highest. only when united. in the first stage. the immortal. and then to ideas and principles. as does a poet or a man of genius. visible objects. intending his mind on things. and whose chief characteristic is to be separate. the animal itself and the idea of a cow in the mind. These stages of perception are described in this way. The commentator takes a very simple illustration: a cow. external selves are quite distinct and separate. name. When the object dwells in the mind. 44. when referring to things of finer substance. . entering into the inmost being of the cow. and one nearer to the keen vision of the spiritual man. to lead the mind up to an understanding of the piercing soul-vision of the spiritual man. But when we exercise swift divination upon the mind images. Subtle substance rises in ascending degrees. We now come to mental or psychical objects: to images in the mind. the name of the cow. Such perception as is here described is of the nature of that penetrating vision whereby Newton.

When the pure vision. in his own realm. each field of knowledge.46. In that peace. that which is viewed as part. We rest on the rock. For we have come to the stage where we know things by being them. The poet. and nothing can be more true than being. just as the mind picture of a stage with the actors on it. the wise philosopher and the saint not only reach a wide and luminous consciousness. but on its realities. and beauty in all things. rooted in the very heart of the world. still containing the seed of separateness. 47. perception is unfailingly true. but they gain certain knowledge of substantial reality. He receives defined. the pure insight of the true philosopher. then. exactly applying to what he has at heart. personal man. whether these be for himself or others. 48. so to speak. But the spiritual perception of the awakened Seer brings particular truth concerning his own particular life and needs. there follows the gracious peace of the inner self. in a certain sense. fills the whole field. we know that we know. The above are the degrees of limited and conditioned spiritual consciousness. a thin psychical veil. as of the poet. The Scriptures teach general truths. Each state or field of the mind. since this perception is particular. is a psychical state. whose vision rests not on the appearances of life. When pure perception without judicial action of the mind is reached. which is reached by mental and emotional energies. It is the last and highest psychic state. has still an element of illusion. This high consciousness displaces all lesser consciousness. the philosopher. 50. precise knowledge. We have instanced certain types of this pure perception: the poet's divination. the psychical veils laid aside. and know it to be rock. or the saint's firm perception of spiritual life and being. The spiritual man has yet to come completely to consciousness as himself. the inner genius is still expressed through the outer. whereby he sees the spirit within the symbol. they have drawn near to the secret dwelling of peace. all lesser views and visions are crowded out. Yet. The distinction is a luminous and inspiring one. concerning universal spiritual life and broad laws. likeness in things unlike. When this impression ceases. however pure and luminous that veil may be. 49. the saint. the spiritual vision is still working through the mental and psychical. When we know. since all impressions have . 51. All these are far advanced on the way. The impress on the consciousness springing from this perception supersedes all previous impressions. is a psychical state or field. The object of this perception is other than what is learned from the sacred books. and inference from their teaching is not less general. In the four stages of perception above described. or by sound inference. even by the vision of a sage.

and the disentangling of the spiritual man from the wrappings. Without these. It is. vital for us to realize that the Yoga system. for example. Our day and generation is far too prone to fancy that there can be mystical life and growth on some other foundation. And we must remember that soul growth here means the growth of the realization of the spiritual man. so that he who runs may read. the growth of the spiritual man. . there is no salvation. there arises pure spiritual consciousness. The most striking thing in it is the emphasis laid on the Commandments. The second part of the second book is concerned with practical spiritual training. with the earlier practical training of the spiritual man. which we now begin. rests on this broad and firm foundation of honesty. indeed. pure serene.ceased. Therefore Patanjali. like every great spiritual teacher. is laying up treas. can there be the further and finer teaching of the spiritual Rules. anything but a psychic counterfeit. These have I kept.old answer: Keep the Commandments. INTRODUCTION TO BOOK II The first book of Patanjali's Yoga Sutras is called the Book of Spiritual Consciousness. obedience. which are precisely those of the latter part of the Decalogue. Only after the disciple can say. on this latter foundation the life of the spiritual man can never be built. the disguises laid upon him by the mind and the psychical nature. in his radiant eternalness and divine power? And the second book sets itself to answer this very question. on the foundation. with no seed of separateness left. nor. even though ignorant of spiritual things. and he who reads may understand and practise. and he who practices these. and to detail the means in a way entirely practical and very lucid. to put the matter more briefly.against the time to come. wherein he is enmeshed. In reality. like a bird caught in a net The question arises: By what means may the spiritual man be freed from these psychical meshes and disguises. like every true system of spiritual teaching. therefore. of intellectual curiosity or psychical selfishness. so that he may stand forth above death. The second book. a dangerous delusion. cleanness. that is. The last psychic veil is drawn aside. or. is the Book of the Means of Soul Growth. and the spiritual man stands with unveiled vision. truth. together with obedience to the Master. the veils. meets the question: What must I do to be saved? with the age.

to help him also to throw aside the veils and disguises. The very study of Patanjali's Sutras is an exercise in spiritual reading. is a long and arduous task. as it were. and bandaging his eyes. is. as our first practice. it means the fire which gives life and light. in the Eastern teaching. These are the hindrances: the darkness of unwisdom. to help the spiritual man to open his eyes. sensations and desires. setting aside the wills of self. the burning away of all known impurities. is two-fold. attachment. two-fold: it illumines. spiritual reading and obedience. Or. This hate. which he can follow for himself alone. demanding fine courage and persistent toil. Spiritual reading is so universally accepted and understood. when put into practice in our life. and so to hate. Obedience to the Master means. plans and purposes. spiritual reading and obedience to the Master. his complete preoccupation with his own hopes and fears. tying his hands. this psychic self- absorption. the aim of these practices is. that fiery quality of the will which enkindles and illumines. and this conviction. and at the same time the fire which purifies. and. as the first of the means of spiritual growth. makes against the spiritual man. for there is no such regenerating power as the awakening spiritual will. is the dogged conviction that the psychic. again. will reveal new ways and new tasks. spiritual reading. the evidence of new growth of the Soul. Their aim is. So with the other means. 3. and to wear away hindrances. so that he fails to see. mortal man and his ambitions. are under this power of darkness. exclusive interests. The darkness of unwisdom is. Nothing will do more for the spiritual man in us than this. personal man has separate. leads to contest with other personalities. and complete obedience to the Master. wearing away the psychical. The constant effort to obey in all the ways we know and understand. the steady practice of purification. to bring soulvision. Let us try to translate this into terms of the psychical and spiritual man. the self-absorption of the psychical man. or deny the soul's existence. self-assertion. And this. and upbuilding the spiritual man. at the same time. 2. And so with all other books of the Soul. as we said. and to wear away hindrances. This is the real darkness. The aim of fervour. the fire of the spiritual will. Born of this darkness. The practices which make for union with the Soul are: fervent aspiration. We have. Fervour. as all teachers testify. that there is a spiritual man. and all those who deny the immortality of the soul. which are but psychic distortions of the one Divine Will. to use the phrase we have already adopted. and it also burns up the nets and meshes which ensnare the spiritual man. that we shall make the will of the Master our will. is. the enmeshing psychic nets which surround him. and a very effective one. and. and so doggedly resists all efforts of the spiritual man to cast off his psychic tyrant and set himself free. Each. and so lay out their lives wholly for the psychical. therefore. that it needs no comment. in its action. primarily. and so helps the spiritual man to see.BOOK II 1. since it hinders the revelation of the . a steady up-hill fight. The word which I have rendered "fervent aspiration' means primarily "fire". or refuses to see. and shall confirm in all wave to the will of the Divine. lust hate. to bring soul-vision.

thinking of the quality of the spiritual man as belonging to the psychical. to be eternal. They are all outgrowths of the self-absorption of the psychical self. full of joy. We attribute to the psychical man. they must be fought and conquered. These hindrances may be dormant. or. Next. they must be worn thin. or the links of manacles. for whom we should live. or expanded. not the real Self. 5 The darkness of ignorance is: holding that which is unenduring. for we are absorbed. This is that psychical man of whom it is said: he that soweth to the flesh. a reality which really belongs to the spiritual man alone. 4. through which the spiritual man gains experience of the outer world. a harmony to be revealed only through the practice of love. attachment. Thus expanded. the din of which smothers the voice of the spiritual man. The first has been explained already: in the darkness of unwisdom grow the parasites. of which the Yoga is avowedly the practical side. shall of the flesh reap corruption.-as a veil might. the Soul. therefore. or through the pressure of strong aspiration. 6. full of joy. The darkness of unwisdom is. Attachment is but another name for psychic self-absorption.high harmony between the spiritual man and his other selves. The psychic man is unenduring. the man for whom we should toil. Here we have really two Sutras in one. lust is the psychic man's craving for the stimulus of sensation. impure. the cackling geese would drown the song of the nightingale. But we turn the servant into the master. our inner eyes are fixed on them. carried into action. but rather in their images within our minds. not the Soul. to the exclusion of the spiritual man. or worn thin. not in outward things. personal man. And this craving for stimulus is the fruit of weakness. as Patanjali quaintly says. for whom we should build. full of pain. Self -assertion comes f rom thinking of the Seer and the instrument of vision as forming one self. our inner desires brood over them. not the Soul. This is the fundamental idea of the Sankhya philosophy. we may say that the Seer is the spiritual man. we are told that these barriers may be either dormant. The darkness of unwisdom is the field of the others. and so. hate. coming from the failure to find strength in the primal life of the spiritual man. full of pain. lust. It is the belief. the real Self. The spiritual man is enduring. as. or suspended. the personal self. the instrument of vision is the psychical man. pure. To translate this into our terms. in Shakespeare's phrase. or suspended. This we have really considered already. we merge the spiritual . the self-absorption of the psychical. or worn thin. In like manner. Faults which are dormant will be brought out through the pressure of life. or expanded. and em we blind ourselves to the presence of the prisoner' the enmeshed and fettered spiritual man. impure. that the personal man is the real man. pure. that perfect love which casts out fear.

death and rebirth. Hate is the resting in the sense of pain. instead of eating to live. and hence comes the circle of death and rebirth. which. Lust is to be removed by pure aspiration of spiritual life. and by obedience to the Master. 10. is meant to be the guide to action. Their active turnings are to be removed by meditation. when they have become subtle. the jarring discords between psychic selves. complete obedience to each least behest of the spiritual man. A dwelling on this pain breeds hate. they have been located and recognized in the psychic nature. and live to eat. 11. are to be removed by a countercurrent The darkness of unwisdom is to be removed by the light of wisdom. Pain comes. even in the wise. the power of reproduction. and puts new enmity between them. in the psychical side of taste. instead of the liberation of the spiritual man. as a pleasure in itself. warring selves is to be stilled by the realization of the One Self. the desire of psychic life. and of the Master who guards and aids the spiritual man. that is. Lust is the resting in the sense of enjoyment. by initial efforts. These hindrances. pursued through fervour. Hate is to be overcome by love. the intensely vibrating life of the psychical self. reproduces itself. So with the other great organic power. This prevails even in those who have attained much wisdom. spiritual reading of holy teachings and of life itself. But if we rest in the sense of taste. which tears the warring selves yet further asunder. takes away the void of weakness which we try to fill by the stimulus of sensations. the one soul in all. each of which deems itself supreme. as. carried on by its own energy and momentum. 9. rest. or. from the strife of personalities. carried forward by its own energy. in this case. The life here desired is the psychic life. so long as it falls short of the wisdom of complete renunciation. . we fall into gluttony. through resting in the sensation. The hindrances are said to have become subtle when. for the most part. This realization is the perfect love that casts out fear. The desire of sensation. and looking for pleasure from that. bringing true strength and stability. as the text says. This has been explained again and again. the choice of wholesome food. and the avoidance of poisonous and hurtful things. we think of the two as forming one self. Sensation. Attachment is the desire toward life. 7. 8. thus hindering the harmony of the in the psychical. for example. the sense of taste. This lust comes into being. the reconciliation through the Soul. The fear that arises through the sense of separate.

its accomplishment. and this means sorrow. The burden of bondage to sorrow has its root in these hindrances. of the life-span. in truth. And as unholiness is disobedience. so desire is not quenched by the satisfaction of desire. It will be felt in this life. in lust. Since holiness is obedience to divine law. The life of the psychic self is misery. because there is no expectation without its shadow. fear. of all that is tasted in life. so that he who has much. which rests in the stillness of eternal love. and because all its activities war with each other. The fire is not quenched by pouring oil on it. 14. in no other way. and its need of discipline is clearly conditioned by its character. is ever afflicted with restlessness. or in a yet unmanifested birth. in selfishness. therefore joy comes of holiness: comes. and this means jarring discord and inevitable death. and obedience to harmony strengthens that harmony in the soul. therefore unholiness makes for pain. all personal life is misery. because it ever waxes and wanes. All these are. because a desire satisfied is but the seed from which springs the desire to find like satisfaction again. The appetite comes in eating. 13. and to do this the present commentator is in no wise fitted. in the last analysis. To him who possesses discernment. because it means the sense of separateness. The whole life of the psychic self is misery. 12. in a new birth. because birth brings inevitable death. absorption in the psychical self. the incarnating self is drawn to a home and life-circle which will give it scope and discipline. of selfishness. lust and hate are to be stilled by meditation. but rather the whetted hunger for more. its standing. as the . the science of the soul. But this much is clearly understood: that. by lifting up the heart to the strong. But the psychical self will breed a new psychical self. Again. as they are sprung from holy or unholy works. the strident vibrations. and needs no harsh vibration to convince it of true being. to the law of divine harmony. Fully to comment on this. by letting heart and mind dwell in spiritual life. and so new sorrows in a life not yet manifest. and this two-fold law is true. From this root there grow and ripen the fruits of birth. because it ever waxes and wanes. makes ever new dynamic impresses in the mind. its content and duration. in attachment to sensation.Here is. indeed. are determined. through a kind of spiritual gravitation. The burden of bondage to sorrow has its root in the darkness of unwisdom. which is the one true joy. 15. and therefore discord. silent life above. the whole secret of Yoga. The active turnings. whether the cause take effect in this. the life of the psychic self is misery. in hate. or in a life not yet manifested. or of affliction. because it makes ever new dynamic impresses in the mind. because it is afflicted with restlessness. These bear fruits of rejoicing. would be to write a treatise on Karma and its practical working in detail. whereby the place and time of the next birth. finds not satisfaction.

more subjective form. before it has come. Or. and is prepared for liberation. that which has no boundaries. as yet unseeing in his proper person. and grows by what it feeds on. The Seer is pure vision. is the absorption of the Seer in things seen. there is the form side. But the spiritual man. The Seer. such as the forces of desire or fear. So in the psychical. . So it is said. They form the basis of the elements and the sense-powers. the world of sense-impressions and mind-images. 17. such as the characteristic features of mind-images. and finds in this its true reason for being. looks out on the world through the eyes of the psychical man. 18. The form side of the physical is here called the defined. The grades or layers of the Three Potencies are the defined. to set this prisoner free. as we might say. that with distinctive mark. torn with conflicting desires. In other words.proverb says. This pain is to be warded off. that with distinctive marks. Things seen have as their property manifestation. in their finer. possess as their property. now to that. the pure life of the eternal. the whole outer world exists for the purposes of the soul. And the psychic self. the undefined. without distinctive marks. Here again we have the fundamental idea of the Sankhya. in their grosser form. is the spiritual man whose deepest consciousness is pure vision. there is the side of form. The cure is liberation. there are two strata of the physical. action. as always. the total of the phenomena]. but to fix the heart upon the eternal. and two strata of the psychical realms. The cause of what is to be warded off. is ever the house divided against itself. which must surely fall. 19. the soul gains experience. The force side of the physical is the undefined. They make for experience and for liberation. and there is the force side. Things seen. Though pure. We must cut the root. 16. we cannot cure the pains of life by laying on them any balm. These. Here is a whole philosophy of life. inertia. The cause of what is to be warded off. by whom he is enfolded and enmeshed. there is no cure for the misery of longing. they make the psychical world. is the absorption of consciousness in the psychical man and the things which beguile the psychical man. absorption in the psychical self. he looks out through the vesture of the mind. And through this totality of the phenomenal. and the side of force. which may flow now to this mind-image. The task is. to clear the dust of ages from this buried temple. inertia: the qualities of force and matter in combination. manifestation. that without distinctive mark. which is the intellectual counterpart of the Yoga system. 20. make the material world. action. In each. In other words. the root of misery.

23. the august laws that are written in the form of the snow-crystal or the majestic order of the stars. and through which we look at all material things. with its discernment between the eternal and the temporal. When the spiritual man has. lays down the same fundamental principle: the things seen are temporal. and will remain till they. hate does not thereby cease out of the world. things seen have not alto fallen away. So passing through many lives. The darkness of unwisdom is the absorption of consciousness in the personal life. and therefore the world thus coloured by it remains for them. and go no more out. Patanjali means something more than an intellectual assent. Paul. the spiritual man Disaster comes. When the coloured veil of illusion is gone. exist in very deed for the purposes of the Seer. and taking material things to solace his loneliness. which hold us in bondage to material things. in the white radiance of eternity. the time has come for him to put off the veil and disguise of the psychical and to stand revealed a King. 26. Yet all these laws are but reflections. by bringing the darkness of unwisdom to an end. of the laws of the soul. the things unseen are eternal. the day of redemption is at hand. The cause of this association is the darkness of unwisdom. When one of us conquers hate. learned all life's lessons. this is the Seer's attainment of his own pure being. when the psychical man sets up. Though fallen away from him who has reached the goal. too. on his own account. The association of the Seer with things seen is the cause of the realizing of the nature of things seen. So with other delusions. 22. therefore in learning these. and also of the realizing of the nature of the Seer. the Soul. All life's infinite variety is for discipline. that they exist for the Seer. the learning of the lessons of life. Here we come close to the pure Vedanta. following after Philo and Plato.21. but the psychic man also. since others still hate and suffer hatred. since they still exist for others. So shall he enter into his kingdom. for the development of the soul. The things of outer life. so to speak. through which comes experience. through the psychical. When they are learned. The very essence of things seen is. the soul learns to know itself. but projections outward. though . the world which we saw through it is also gone. St. and in the things seen by the personal life. But for others the coloured veil remains. trying to live for himself alone. The bringing of this association to an end. Life is educative. 25. for now we see life as it is. not only material things. the Soul learns the secrets of the world. in the house of the Father. This is the fall. conquer delusion. is the great liberation. All life is but the mirror wherein the Soul learns to know its own face. A discerning which is carried on without wavering is the means of liberation. 24.

Contemplation. the danger to be escaped is recognized. The commentator thus describes them. His illuminations is sevenfold. Patanjali's text does not tell us what the seven stages of this illumination are. Second. we enter on the more detailed practical teaching of Patanjali. There is little in them that is mysterious. as sixth. from impurity. we may well be astonished at their simplicity. always to choose the higher way. From steadfastly following after the means of Yoga. the Rules. carried out constantly. not to steal. This is the fourfold release belonging to insight. they need not be worn away a second time. truthfulness. thou shalt not kill. right Control of the life-force. They must be taken in their order. the means of escape. the things of another rather than one's own. from covetousness. not to drink intoxicants. abstaining from stealing. He has in view a constant discriminating in act as well as thought. fall of themselves. the way of escape is clearly perceived. Attention. These eight means are to be followed in their order. there comes the illumination of thought up to full discernment. as seventh. thou shalt not covet. Fourth. thou shalt not steal. it is futile to concern oneself with the second. This true discernment. First. Withdrawal. courage and not cowardice. its potencies. it need not be recognized a second time. They are very familiar. the dominance of its thinking is ended. Here. like rocks from a precipice. 27. Happy is the spiritual man who beholds this seven-fold illumination in its ascending stages. not to be guilty of incontinence. We can get a ready understanding of the first two by comparing them with the Commandments which must be obeyed by all good citizens. in the sense which will immediately be made clear. The Commandments are these: nom injury. they do not grow again. the causes of the danger to be escaped are worn away. And in the same . sacrifice and not indulgence. with its sound and luminous good sense. The essence of the matter lies in carrying them out. and the Rules which are laid on the members of religious orders. Almost identical is St. Until one has fulfilled the first. has been developed. the spiritual man stands forth in his own nature as purity and light. of the two ways which present themselves for every deed or choice. to speak the truth.this too is vital. rising In successive stages. 29. Third. by the contemplation which checks psychic perturbation. once dissolved. clear discernment. These five precepts are almost exactly the same as the Buddhist Commandments: not to kill. freed from these potencies. that which makes for the things eternal: honesty rather than roguery. And so with all the means of Yoga. makes for liberation. until impurity is worn away. The final release from the psychic is three-fold: As fifth of the seven degrees. The eight means of Yoga are: the Commandments. 28. right Poise. And when we come to detail the means of Yoga. Then. Paul's list: Thou shalt not commit adultery. Meditation. 30.

First the man. 31. time or occasion. Each one of them expresses an attribute or aspect of the Self. If we imagine that. after he has built well. Now as to the more direct application. these great laws know no exceptions They are in force in all lands.spirit is the answer made to the young map having great possessions. more spiritual plane. which forms and develops human character. spiritual law. Our sorrows and losses teach us the pain of the sorrow and loss we inflict on others. The Commandments may be obeyed in outer acts and abstinences. who asked. 33. let heart and mind rest. but on a higher. a far more awakened and more positive consciousness. and would cleave to honest dealings with firm conviction. This broad. the Eternal. and then the spiritual. So the first steps in spiritual life must be taken by bringing ourselves into voluntary obedience to these spiritual laws and thus making ourselves partakers of the spiritual powers. The Rules are the spiritual counterpart of the Commandments. are the great obligation. we set ourselves against the law and being of the Eternal. and deprive him of all possibility of further theft. not on the sin. When transgressions hinder. Or we may recognize his disadvantages. then the angel. when we violate one of the Commandments. We may imprison such a thief. then we can see how he would come vividly to realize the essence of theft and of honesty. must be accomplished to a very considerable degree. serenity fervent aspiration. but on the contrary virtue. spiritual reading. and draw forth his self-respect. and so we cease to inflict them. less fit to obey. universal. 32. and help him gradually to build up possessions which express his will. before the moral consciousness has awakened. The Commandments. To conquer a sin. for more advanced spiritual growth. who has drifted into stealing in childhood. Yet we can see that these Rules are the same in essence as the Commandments. the need of air to breathe. humane and wise foundation does the system of Patanjali rest. Let the sin be . one which humanity as a whole is less ready for. not limited to any race. the weight of the imagination should be thrown' on the opposite side. place. and per feet obedience to the Master. that of a thief. What shall I do to be saved? and received the reply: Keep the Commandments. and they have finer degrees. for all mankind. The Commandments form the broad general training of humanity. Here we have a finer law. or of using the divine gift of will. throughout al times. First the psychical. the Rules demand obedience of the heart and spirit. before there can be much hope of success in the further stages of spiritual life. thereby bringing ourselves to inevitable con fusion. the being of the Eternal Like the law of gravity. On this broad. Each one of them rests on a universal. and his possessions have become dear to him. general training. a habitual criminal. The Rules are these: purity. Let us take a simple case. he himself is robbed. In some such way does the great Law teach us.

creatively. beside the outer and apparent meaning. The commentator thus explains: If he who has attained should say to a man. even more surely than contention breeds contention. incontinence. wrath. whether faint. fruit of ignorance and pain.forced out by positive growth in the true direction. all enmity ceases in the presence of him who possesses it. 37. 34. If he should say. Where non-injury is perfected. all treasures present themselves to him who possesses it. infatuation. either in act or thought or wish. 36. in act. from the obedience to spiritual law which is the keeping of the Commandments. with their effects. For greed cannot endure before the realization that the whole world belongs to the Self. Peace in the heart radiates peace to other hearts. nor can infatuation. survive the knowledge that we are heirs of the All. nor can we hold wrath against one who is one with the Self. or caused. Where the heart is full of kindness which seeks no injury to another. or middling. in well-doing. whose benign power touches with healing all who come within its influence. theft. by a truer understanding of the Self. or excessive. bearing endless. Where cessation from theft is perfected. The deeper truth is. Transgressions are injury. 35. envy. Here is a sentence which may warn us that. through greed. not of the world. on which the sin does not even exist. and therefore with ourselves. that he who has wholly ceased from theft. When he is perfected in truth. mind and heart. which is the seeking for the happiness of the All in some limited part of it. Exactly the same doctrine was taught by the Master who said to his disciples: Receive ye the Holy Ghost: whose soever sins ye re mit they are remitted unto them. ignorance and pain. this full love creates an atmosphere of harmony. thought and wish. rather than of opposition. the side.but of the Self. which Self we are. and whose soever sins ye retain. there is in many of these sentences a second and finer significance. whether committed. The causes are to be cured by better wisdom. finds buried treasures in his path. Gain heaven ! the man gains heaven. We come now to the spiritual powers which result from keeping the Commandments. or assented to. they are retained. Become righteous! the man becomes righteous. Turn away from the sin and go forward courageously. In this way the whole nature will gradually be drawn up to the higher level. that he who in every least thing is wholly honest with the spirit of Life. not by direct opposition. of Life. His word is not in vain. . or infatuation. all acts and their fruits depend on him. wrath. Therefore must the weight be cast on the other side. constructively. Here are the causes of sin: greed. falsehood. The conquest of a sin is a matter of growth and evolution. Therefore let thought and imagination. The obvious meaning is. treasures of jewels and gold and pearls.. throw their weight on the other side.

This is one of the powers of purity. but turned to spiritual uses. loses something of its charm and glamour. that of the spiritual man. the power to engender spiritual children instead of bodily progeny. manifested. Thereafter. is opened. a new epoch. before we can understand the laws of Karma. still life of the universal Soul welling up in the heart within. the reward is valour and virility. 38. who is the supreme Soul. the ultimate Self of all beings. fugitive life. conferring on him the creative will. The creative power. We desire not so much outer converse and closeness to our friends. And where the desire of the individual soul is overcome by the superb. the manifest instrument of the Life. It upholds and endows the spiritual man. Instead of the outer form and surroundings of our lives. One of the commentaries says that he who has attained is able to transfer to the minds of his disciples what he knows concerning divine union. that of man the animal. and the means of gaining it. but rather that quiet communion with them in the inner chamber of the soul. The old creative power is superseded and transcended. carrying with it the power to work creatively in others for righteousness and eternal life. and we seek rather the deep infinitudes. whether of ourselves or of others. 40. The Commentator says that this includes a knowledge of one's former births. because the root of covetousness is the desire of the individual soul. and also a heart cleansed from all . the secret that the individual soul is not an isolated reality. In the deepest sen se . the great secret is discerned. Thus is the how and why of life disclosed by ceasing from covetousness. For him who is perfect in continence. the victory over sensuality. where alienation and separation never enter. 39. that of the spiritual man. the will toward manifested life. Blessed are the pure in heart. the spiritual universe. where all lives are one. 41. where sickness and sorrow and death cannot come. secret places within. the age-long lesson learned. and spirit answers. is no longer dissipated. To the pure of heart come also a quiet spirit. strong and full of vigour. we long for their inner and everlasting essence. takes its place. As the spiritual light grows in the heart within. So it is said that. Where there is firm conquest of covetousness. one-pointed thought. a new creative power.finds Life supporting him in all things. Through purity a withdrawal from one's own bodily life. as the taste for pure Life grows stronger. An epoch of life. this outer. we must free ourselves from Karma. purity means fitness for this vision. he who has conquered it awakes to the how and why of life. The conquest of covetousness brings this rich fruit. the consciousness opens toward the great. for they shall see God. and fitness to behold the Soul. which turns it this way and that until the great work is accomplished. where all life is one. where spirit speaks to spirit. but the ray. and gains admittance to the treasure house of Life. a ceasing from infatuation with the bodily life of others. has come to an end.

This is the true acceptance. purity. for the higher powers. the primal Life. 43. since each will must be free to choose. happiness. until the path be found. wherein it finds rest and . for ancient India. The error of the personal will is inevitable. accept yourself. something more than it does with us. spiritual reading means a communing with the recorded teachings of the Masters of wisdom. the great Spirit. It has been well said that all true art is contagion of feeling. share in the atmosphere of their wisdom and power. and can be conquered only through compliance with that will. and it meant a recital of texts which were divinely emanated. because they become God. and of those which dwell in the higher vestures. Then shall the pure in heart see God. The fire of genius is something more than a phrase. which come through thwarting the will of the higher Self. he comes thereby into happiness supreme. before one can attain to physical health. purer. to try and fail. And sorrow and darkness are inevitable. the one great Life. Spiritual reading meant. 45. The sorrow and darkness of life come of the erring personal will which sets itself against the will of the Soul. and held in themselves the living. so that through the true reading of true books we do indeed read ourselves into the spirit of the Masters. stronger. 42. This is true of the physical powers. the disciple comes into oneness of spirit with the overruling Soul. just as through his music one can enter into the mind and soul of the master musician. for there can be no genius without the celestial fire of the awakened spiritual will. for the psychic partition wall is broken down. Soul-vision is perfected through perfect obedience to the Master. bliss. since the own nature of the Soul is being. from all wandering and unbridled thought. the recital of sacred texts. The perfection of the powers of the bodily vesture comes through the wearing away of impurities. For us. Through spiritual reading. 44. There must be. had mystical potencies. first. and come at last into their very presence. it becomes at one in essence with its source. and so to find the path. except their deficiencies. potent essence of the divine. the disciple gains happiness supreme. accept others. else would many nerveless ascetics of the cloisters rank as high saints. There is needed. for all these things are what they are through the will of the higher Self. and when the spirit is thus cleansed and pure. in their very sounds. a keen vital vigour for the physical powers. a positive fire of the will. the disciple gains communion with the divine Power on which his heart is set. By the true acceptance. but of kindred essence. first. One consciousness now thrills through both. whereby we read ourselves into the Master's mind. One of the wise has said: accept conditions. and. and the personal will made once more one with the greater Will. from the torment of sensuous imaginings. and through fervent aspiration. From acceptance.disquiet. and something finer. which. further. It meant. But absence of impurity is not in itself enough. as the blood must be pure.

as the captain remains steady. In His will is our peace. linked with a right understanding of. These things have their direct influence upon soul-life. though disaster overtake his ship. Right poise must be firm and without strain. not resting on enduring things. 46. without losing freedom. for work and for meditation. But the deeper sense is far more important. will do very much to keep the . the control of the incoming and outgoing breath. right oxygenation. must learn to withstand all shocks. Uprightness of body demands that both these conditions shall be fulfilled. In like manner the firm and upright poise of the spiritual man is to be gained by steady and continued effort. The present sentence declares that. and the regulation of breathing. in order that the finer currents of life may run their course. Here again. When this is gained. since it is always and everywhere true that our study demands a sound mind in a sound body. Aspiration without effort brings weakness. the position of the body must be steady and without strain. The first is physical. 49. and relation with. The spiritual man. This is indeed the house set upon a rock. It is coming to be understood that right breathing.power. this sentence means that wise effort establishes such bodily poise that the accidents of life cannot disturb it. and by setting the heart on the Eternal. that fine balance and stability which nothing can shake. Neither is effective without the other. filling the soul with the atmosphere of the spiritual world. the life of the spiritual man. which the winds and waves beat upon in vain. It applies further to the poise of the soul. 47. 48 The fruit of right poise is the strength to resist the shocks of infatuation or sorrow. to remain steadfast through the perturbations of external things and the storms and whirlwinds of the psychical world. for physical poise is to be gained by steady effort of the muscles. And with that peace comes light. and by filling the spirit with the atmosphere of the Eternal. by gradual and wise training. always guided by wisdom. This is the power which is gained by wise. the universal force of gravity. too. effort without aspiration brings a false strength. The two together make for the right poise which sets the spiritual man firmly and steadfastly on his feet. Here we approach a section of the teaching which has manifestly a two-fold meaning. It is well understood to-day that most of our maladies come from impure conditions of the blood. and concerns the bodily position of the student. there follows the right guidance of the life-currents. which is also coveted by the wording of the original. Soul-vision is perfected through obedience. where the consciousness rests on the firm foundation of spiritual being. In the simpler physical sense. and by setting the heart upon the everlasting. continuous effort. Right poise is to be gained by steady and temperate effort. there is the two-fold meaning.

the web of emotions. Therefore a right knowledge of breathing is a part of the science of life. so closely related to health. then is the veil worn away. but that which cometh out of the mouth. Thence comes the mind's power to hold itself in the light. It has been well said. there should be right inbreathing. And the number of breaths is so important. there is a fourth degree of control. Further..blood clean and pure. 52. both the incoming current of events. desires. and in the same direction of thought it has been eloquently . false witness. many maladies may arise from the neglect and consequent weakening of some region of the lungs. 53. the lungs should be evenly filled. When hopes and fears are reckoned at their true worth. control. followed by the period of pause. even. 50. that the spiritual man. Exactly the same symbolism is used in the saying: Not that which goeth into the mouth defileth a man. In the breath. steady. Thereby is worn away the veil which covers up the light. that is.thought no longer entangles us. which cover up and obscure the truth by absorbing the entire attention and keeping the consciousness in the psychic realm. in comparison with lasting possessions of the Soul. or inward. physical side of this has its value. Then is the light unveiled. The fourth degree transcends external and internal objects. The technical. blasphemies. The veil is the psychic regulated according to place. over the incoming current of life. it is prolonged and subtle. argumentative trains of thought. over the outgoing current. can stand firm. in addition to the three degrees of control already described. . and guide the currents of his life. thefts.. 51. the consciousness is drawn from the psychical to the spiritual. that what we most need is the faculty of spiritual attention. a condition of perfect poise and stability in the midst of the flux of things outward and inward. But the deeper meaning is concerned with the currents of life. with that which goeth into and cometh out of the heart. time. number. The inner meaning seems to be that. when the air comes into contact with the blood. which holds in complete mastery both the outer passage of events and the inner currents of thoughts and emotions. uncleanness. The life-current is either outward. when argumentative . when he has gained poise through right effort and aspiration. from the temporal to the Eternal. it . Those things which proceed out of the mouth come forth from the heart . But the deeper meaning is. the certainty which springs from within. when the outer reflections of things have ceased to distract us from inner realities. and this again followed by right outbreathing.. silent. or balanced. murders. but yields its place to flashing intuition. Therefore the first step in purification is to keep the Commandments. and the outgoing current of his acts. that every nurse's chart records it. this defileth a man. out of the heart proceed evil thoughts. and over the condition of pause or quiesence.

55. and gaining complete mastery of his powers. and by intending our consciousness thereto. The vital matter is. the athlete gains the mastery in the contest and the race through the sacrifice of his long and arduous training. poise. with its purity. so that the spiritual force. the one will. as against psychical consciousness. of love. Thus he gains the crown. through the Commandments and the Rules. and then of attention. Thereupon follows perfect mastery over the powers. where the consciousness is. second. For where the heart is. gradually expanding and taking on the form of the different perceptive powers. there will the treasure be also. but rather in our allowing God to hold our attention. let us reverse the process. as diversity is the seal of material things. by steadily heeding endless fine intimations of the spiritual power within us. Paul's simile. first. Now let us imagine this to be reversed. that we need to disentangle our consciousness from the noisy and perturbed thraldom of the psychical. . by purification. It is all a matter of love for the quality of spiritual consciousness. and. first. It is a question. and think of the one consciousness. taking on that unity which is the hall. to use St. centred in the Soul.mark of spiritual things.declared that prayer does not consist in our catching God's attention. Indeed. and illuminated vision. To understand this. just as. differentiating itself into the varied powers of action. This we must do. thus by degrees transferring the centre of consciousness from the psychical to the spiritual. through this very struggle and sacrifice the mastery has become possible. as the psychic nature has been withdrawn and stilled. which has gone into the differentiated powers. is once more gathered together into the inner power of intuition and spiritual will. there will the vesture with its powers be developed. 54. through the faculty of spiritual attention. The right Withdrawal is the disengaging of the powers from entanglement in outer things. much of the struggle to keep the Commandments and the Rules has been paving the way for this mastery. the spiritual man is coming into his inheritance. of love and attention. at the same time. and to come to consciousness as the spiritual man. When the spiritual condition which we have described is reached.

when the spiritual man is able to stand. and therefore within the reach of any consciousness. indivisible. then this superb law comes into effect: whatever is within the knowledge of any consciousness. For this is the secret of all spiritual powers: they are in no sense an abnormal or supernatural overgrowth upon the material man. so finely correlated and continuous that whatever is perceived by any consciousness is. The spiritual powers. When the consciousness is cleared of psychic bonds and veils. all his faculties and powers are inversions of the powers of the spiritual man. if he would work miracles. are fundamentally one with the Father. be made a part of his consciousness. as the spiritual man is disentangled and liberated from psychical bondage. This is the birthright of the spiritual man. and the experiences which are described have been passed through. The first of these is this: These spiritual powers can only be gained when the development described in the first and second books has been measurably attained. and gradually. In a single phrase. whether of perception or of action. by raising himself toward the consciousness above him. to see. entirely natural to him. and all Sons of God. through keeping the Commandments and Rules already set forth. whether actually or potentially. are the powers of the grown and liberated spiritual man. in all that is said of spiritual powers in the third and fourth books of the Sutras. so far disentangled from the psychical bandages and veils which have confined and blinded him. that the Son of God. For only after this is the spiritual man so far grown. therefore. immortal. As the personal man is the limitation and inversion of the spiritual man. This he may attain through his fundamental unity with the Oversoul. that he can use his proper powers and faculties. infinite. In considering these spiritual powers. This inversion is corrected by keeping the Commandments and Rules. as the inversion is overcome. The second thing to be understood and kept in mind is this: Just as our modern sages have discerned and taught that all matter is ultimately one and eternal. This is the first thing to be kept in mind. and this includes the whole infinite universe. is within his reach. if he wills. The Son. the spiritual man is extricated. to the most distant star or nebula on the dim confines of space. definitely related throughout the whole wide universe. through it he . when the Commandments have been kept. so coordinated throughout the whole universe that whatever affects any atom measurably affects the whole boundless realm of matter and force. They can only be developed and used as the spiritual man grows and attains liberation through obedience. and comes into possession and free exercise of his powers. but are rather the powers and faculties inherent in the spiritual man. the Rules faithfully followed. within the reach of all consciousness. and may. This has been well expressed by saying that all souls are fundamentally one with the Oversoul. two things must be understood and kept in memory. his self seeking is the inversion of the Self-seeking which is the very being of the spiritual man: the ceaseless search after the divine and august Self of all beings. must come often into the presence of the Father.INTRODUCTION TO BOOK III The third book of the Sutras is the Book of Spiritual Powers. so the ancient sages had discerned and taught that all consciousness is one. and coming naturally into activity. and drawing on its resources. just as they have discerned and taught that all force is one and eternal.

of the spiritual man depends on the purification and moral attainment already detailed. But where there is light. holiness. least of all impure motives or self seeking desires. Only thus can we attain to that pure world wherein the spiritual man lives. Therefore ponder well the earlier rules. the very inception. and the lofty light of the soul casts upon the clouds of the mid-world the shadow of the spiritual man and of his powers. there is shadow. and can in no wise dispense with these or curtail them. can be attained by any way except the hard way of sacrifice. of trial. Nothing impure. they are a delusion. and moves. and his exalted powers. even when attained. sacrifice. Only thus can the golden gates be reached and entered. the true powers of the spiritual man. and has his being. nothing unholy can ever cross that threshold. . Let it be clearly kept in mind that what is here to be related of the spiritual man. the very essence of unreality. The being. of renunciation. selflessness. must in no wise be detached from what has gone before. of selfless self-conquest and genuine devotion to the weal of all others. Let no one imagine that the true life. the bastard vesture and the bastard powers of psychism are easily attained. and lay a firm foundation of courage. yet. These must be burnt away before an entrance to that world can be gained.comes into possession of his splendid and immortal powers.

Third. there is the ardent will to know its meaning. At the end of he page. after the Commandments and the Rules have been kept. It is the power to focus the consciousness on a given spot. Fourth. and yields up its immortal secret. The binding of the perceiving consciousness to a certain region is attention (dharana). until what was in the dark slowly comes forth into the light. the thronging storms of psychical thoughts dissipate and distract the attention. just as the eyes are focussed on each word and line. is the power here contemplated. and easily take in its meaning. The Oversoul bends its ray upon the object. 2. First. so that it will not remain fixed on spiritual things. and read it again. There must be a purely disinterested love of truth for its own sake. The cares of this world. this is contemplation (samadhi). Thus is the perceiving consciousness made void. choke the word of the spiritual message. I may for a moment fix my attention on some visible object. the effort of attention. to illumine it with comprehending thought. and all desire for personal profit or gratification must be quite put away. still thinking of something else. the deceitfulness of riches. I have no idea of what it is about. The other is the holding of the white beam of light steadily and persistently on the object. The personal limitation stands aside and lets the All-consciousness come to bear upon the problem.all desire merely to indorse a previous opinion and so prove oneself right. 3. A prolonged holding of the perceiving consciousness in that region is meditation (dhyana). with the same result. I read the page of a book while inking of something else. The act of will. Atten. Let us review the steps so far taken. so to speak. the intending of the mind on each word and line of the page. or one may hold the consciousness steadily upon them.BOOK III 1. and hold it there Attention is the first and indispensable step in all knowledge. all personal bias . Then this attending consciousness is held on its object. one may fix the inner glance for a moment on spiritual things. But this is possible only for the spiritual man. The first is the focussing of the searchlight of consciousness upon the object. That is what is meant here. This will apply equally to outer and inner things. . and is freed from the sense of separateness and personality. and illumines it with pure light. fix my thought on what I am reading. in a single penetrating glance. or I may hold the attention fixedly on it until it reveals far more of its nature than a single glance could perceive. Then I wake up. the beam of perceiving consciousness is focussed on a certain region or subject. as it were. for until this is done. Emerson quotes Sir Isaac Newton as saying that he made his great discoveries by intending his mind on them. tion to spiritual things is the first step to spiritual knowledge. of all personality or sense of separateness. through the effort of attention. When the perceiving consciousness in this meditative is wholly given to illuminating the essential meaning of the object contemplated. make an effort of attention. So for things within. until it yields up the secret of its details.

looking with his eyes. But the mind must transcend its limitations. concentration. So it is with all true knowledge. that real knowledge which makes discoveries. Through the power thus to set aside personal limitation. and thus to perceive universal gravitation. and to open his eyes. and steady the whole nature and will in an ardent love of truth and desire to know it. of selfless devotion to truth. 5. of the spiritual man. this is perfectly concentrated Meditation (sanyama). Darwin. he sees clearly. When the personal limitation of the perceiving consciousness stands aside. the power. and that vision is a question of growth rather than present effort. The Oversoul. before he came to the binomial theorem. a Master o'er a slave. have ever been full of the spirit of reverence. At each point. For genius is the vision of the spiritual man. one of its own children. will in time infallibly lead to growth and vision. The greatest in all ages have recognized this and put their testimony on record. no progress to the . however painstaking the effort. Newton. was able to look beyond. Attention. Fraunhofer. The meaning of this is illustrated by what has been said before. He perceived the superb process of evolution. Genius is the vision. divined their identity with the bright lines in the spectra of incandescent iron. Newton had to master the multiplication table. watching the apple fall to the earth. then the four rules of arithmetic. there must be purity. The great in wisdom who have not consciously recognized it. let the same august consciousness come to bear on them. It is a question. that Divinity which broods over us. as was Darwin. recognized its own. and it is certain that the awakened spiritual man attains to the perceptions of genius. the Oversoul once more recognizing its own. the unity of the materials of the universe. that they shall see God. watching the forms and motions of plants and animals. not of miracle. there was attention. of humility.bated Meditation. and reverence and humility are the unconscious recognition of the nearness of the Spirit. By mastering this perf ectly concen. through the power thus to make way for the All-consciousness. whether its possessor recognizes this or not. and so saw the oneness of substance in the worlds and suns. all great men make their discoveries. though right effort. until these were attained. Once again the Oversoul. and without which no discovery can be made. then arises that real knowledge which is called a flash of genius.4. When these three. sodium and the rest. A poet once said that Occultism is the conscious cultivation of genius. for to the pure in heart is the promise. to see the subtle waves of force pulsating through apples and worlds and suns and galaxies. All true knowledge is of the spiritual man. then the rudiments of algebra. its idiosyncrasies. and saw infinite growth perfected through ceaseless struggle. insight. 6. noting the dark lines in the band of sunlight in his spectroscope. but of evolution. to push aside petty concerns and cares. are exercised at once. It is to be attained step by step. When the spiritual man is able to throw aside the trammels of emotional and mental limitation. Meditation Contemplation. and allows the All-conscious to come to bear upon the problem. looking through his eyes. recognized the universal force. rightly continued. he attains to illuminated perception. there comes the illumina. This power is distributed in ascending degrees. of growth.tion of perception.

and viewing the matter calmly from above. It is not an activity of the higher mind. rather than a knowing. the All consciousness. to fulfil its duties. Meditation. the focussing of the beam of perceiving consciousness upon some form of manifesting being. stirring up curiosity. and at first violently excites the mind. he would have seen the Soul. Then comes the manifestation of the mind-impress of Control. and the individual consciousness enters into. where the beam of consciousness is turned back upon itself. I try to live my day with aspiration and faith. its hindrances. the characteristics of genera and species. But this triad is still exterior to the soul vision which is unconditioned. It is an activity of the soul. 7. whose graduated thought and being all evolution expresses. So with Darwin. steadying itself. This is the development of Control. we pass from day to day. So is it with all point was possible. So with all successive days. of bone and muscle. That is the first step. of Attention. Then the perceiving consciousness follows after the moment of Control. and that of the Soul itself. Meditation is. In faith and aspiration. because the means of growth previously described were concerned with the extrication of the spiritual man from psychic bondages and veils. its duties. these two perceptions: that of living things. The meaning seems to be this: Some object enters the field of observation. There is a higher stage. as it were. that of the Soul's works. until all life becomes radiant and transparent. but that high Being. One of the ascending degrees is the development of Control. Very naturally so. Had Newton risen to this higher stage. I do what I can to solve it. I gather a harvest for the evening. then the consciousness returns upon itself. is more interior than the means of growth previously described. The reason is this: The threefold power we have been considering. viewing life with open eyes. and that of the Life. not the laws of motion. wonder. Had Darwin risen to this. to learn its lessons. and takes the perception firmly in hand. This threefold power. from whose Life comes eternal motion. the triad of Attention. He had to learn the form and use of leaf and flower. First there is the overcoming of the mind-impress of excitation. a being in immortality. its opportunities. before he had in mind that nexus of knowledge on which the light of his great idea was at last able to shine. with its circumstances. Contemplation. the distribution of plants and animals. so far as we have yet considered it. fear. free from the seed of mental analyses. in virtue of which I begin the next day with a certain advantage. in growing knowledge and power. even the mind of the spiritual man. I gain a deeper insight into life. a certain spiritual advance and attainment. 9. he would have known. Contemplation. So is it with spiritual knowledge. By doing this. Take the matter this way: The first subject for the exercise of my spiritual insight is my day. and knows. This steadying effort of the will upon the perceiving . while this threefold power is to be exercised by the spiritual man thus extricated and standing on his feet. There are. with never more than one day to solve at a time. This is a being. therefore. with a view of understanding it completely. 8. it is free from mental analysis or mental forms.

played on by that fine musician. in this case. As an illustration of the mind's tendency to flit from one object to another. innumerable small efforts of attention will accumulate into mastery. three ones are three-and then he thinks of three coins in his pocket. understanding. As an example of control of the muscles by the mind. learning arithmetic. to four ones are four. for the novice. -and then he comes back with a jerk. and its bearing upon the progressive revelation of life. probably. perhaps terror-stricken. Then consider that far more wonderful instrument. In some such way do our living experiences come to us. the excitation of the mind by the new object impressed on it. Here again. which. which will purchase so much candy. the Master gives the crown of life. A charging elephant suddenly appears. then the spirit perceives the lesson of the event. Or a comet. 11. this will be a true and penetrating spiritual perception. appears in the sky like a flaming sword. These are extreme illustrations. is really miraculous. marbles and so on. unheralded. comes by practice. terror. The beholder is at first astonished. The man is excited by astonishment. insight. Innumerable small efforts of attention will make a result which seems well-nigh miraculous. then the Soul steadies itself and controls the pain. Control of the mind by the Soul. and a mastery worth winning. and constant voluntary repetition. first. take the gradual conquest of each day. the mind becomes habituated to it. that he must get out of the way as quickly as possible. and immediately upon it follows perception. make the development of Contemplation. the perceiving mind. and recognizes that a certain thing must be done. But he exercises an effort of will. in the store down the street. perhaps. then the control of the mind from within. but he takes himself in hand. like control of the muscles by the mind. the effort to live that day for the Soul. We are seeking the meaning of our task. Through frequent repetition of this process. till we suddenly come back to . with a shock of pain. next to the toy-shop. For a concrete example. take a small boy. and the power of one-pointedness. Supposing one is walking in an Indian forest. 10.consciousness is Control. and there arises an equable flow of perceiving consciousness. and flits off from one frivolous detail to another. The gradual conquest of the mind's tendency to flit from one object to another. upon which follows the perception of the nature of the object. Where the eyes of the spiritual man are open. or a fencer gains skill with a rapier. but the mind takes advantage of a moment of slackened attention. So with us also. and finally calculates its orbit and its relation to meteor showers. where are base-balls. Take a trite example. but with all knowledge the order of perception is the same: first. the Soul. controls his thoughts. perceives the situation in its true bearings. take the ceaseless practice by which a musician gains mastery over his instrument. He begins: two ones are two. To him that is faithful unto death. views the apparition calmly. and.

in his past. with its colour and scent. those which are active. there are the branches with their needles spread out to the air. To see the object truly. the inherent character. This but amplifies what has just been said. seeing at once all its individual characteristics and its essential character. distinctive marks and conditions of beings and powers are made clear. This is to be held firmly in the mind. First. The second stage is the growing . there are the stumps or scars of dead branches. Everything has these two sides. 12. as its past. and the pole of oneness and spirit. So with all things. we also see in it the lesson set for the soul by the Eternal. we get a twofold view of each object. When the two processes are equally balanced. Every object has its characteristics which are already quiescent. the angel. the pole of matter and diversity. to Life itself. and those which are not yet definable. there is the individual and there is the genus. as a whole. we must see both. with its relation to all plants. equally balanced. its present and its future. then the essence must be comprehended. The man has. Both are visible even now in his face. Then there is the perception of the object as a unity. By the power defined in the preceding sutra. the manifold aspect of any object. which is a beam of the Oversoul. Thus we see a rose as that particular flower. the butterfly. and to go back within ourselves into the beam of perceiving consciousness itself. For through this power. the controlled manifold tendency and the aroused one-pointedness are equally balanced parts of the perceiving consciousness. There is. 13. the details must be clearly perceived. the side of difference and the side of unity. the caterpillar. which once represented its foremost growth.consciousness after traversing leagues of space. first. Every object has characteristics belonging to its past. the perception of its essence. The first stage is the sapling. according to their development. This is the true onepointedness. So in any day. to all life. In like manner. we see it in relation to itself. which carry the still closely packed needles which are the promise of the future. distinctive marks and conditions of being and powers. the animal. This would seem to mean that the insight which is called one-pointedness has two sides. for example. but we also see in it the species. his the development of one-pointedness. for all things change and grow. the true onepointedness is attained. the inherent character. there are the buds at the end of each branch and twig. and in relation to the Eternal. as its future. Difference in stage is the cause of difference in development. When. the animal. are made clear. species and genus. following this. In a fir tree. Through this. the sum of all its characteristics and properties. We must learn to conquer this. the caterpillar. 14. we see events and circumstances. 15. the bringing of our consciousness to a focus in the Soul. the chrysalis has. its peculiar fold of each petal. as defined. the family to which it belongs. in his future.

and among the races of men. this will in itself be a remembering of past births. acts of perception by the spiritual man. Perfectly concentrated Meditation. there comes an understanding of the sounds uttered by all beings. So we may once more use the same illustration. since difference of tone will give widely differing meanings to the same words. because. and can look down upon them from above. Here. It must be remembered that we are speaking of perception by the spiritual man. He who. 17. attained through a flash of genius. 19. the butterfly. So in like manner he who really knows today. 18. When the mind-impressions become visible. When the consciousness has been raised to a point above these fine subjective impressions. By perfectly concentrated Meditation on the distinction between them. like every force. the chrysalis. By perfectly concentrated Meditation on mind-images is gained the understanding of the thoughts of others.tree. Through perfectly concentrated Meditation on the three stages of development comes a knowledge of past and future. indeed. thus reading their thoughts as easily as he hears their words. and the plant that is to come from it. for those who can profit by it. meanings which are intuitively perceived by everyone. So it is among men. knows its parent yesterday and its child tomorrow. Past. there comes an understanding of previous births. This is simple enough if we grasp the truth of rebirth. We have taken our illustrations from natural science. forming. The third is the splendid pine. is the expression of a power of the Eternal. Difference of stage is the cause of difference of development. Sound. since every true discovery in natural science is a divination of a law in nature. The sound and the ob ject and the thought called up by a word are confounded because they are all blurred together in the mind. from the voice of the insect to the music of the spheres. It is the . The fine harvest of past experi ences is drawn into the spiritual nature. can divine the meanings of all sounds. the angel. the man. present and future are all in the Eternal. he who has attained to spiritual vision can perceive the mind-images in the thoughts of others. He who knows the seed. even though they are generally not so recognized. and the heart of to-day. 16. reveals the caterpillar that it has been. perfect insight into the chrysalis. Infinite shades of this power are expressed in the infinitely varied tones of sound. such discoveries really represent acts of spiritual perception. knows the seed-pod or ear it has come from. is the secret of thought-reading. In like manner. the butterfly that it is destined to be. He who dwells in the Eternal knows all three. with the shade of feeling which goes with them. Take the simplest case of intentional thought transference. the basis of its development. having entry to the consciousness of the Eternal knows the essence of this power. Every one has the germ of this power.

there comes the power to make the body invisible. But since that on which the thought in the mind of another rests is not objective to the thought-reader's consciousness. concrete and abstract alike. in higher degrees. that the perceiving mind must be stilled. by that means alone. and of the time when the debt will be paid. 24. but poise and fineness of control. This is a pretty image. The meaning appears to be simple: One may be able to perceive the thoughts of some one at a distance. and by inhibiting the eye's power of sight. By perfectly concentrated Meditation on sympathy. Sympathy. we can gain all these. may be hung up to dry. as also through signs. 20. Thus it is with Karma. while remaining invisible themselves. A garment which is wet. and we may simply call it an instance of the power of suggestion. there comes a knowledge of things subtle. and so dry rapidly. the works that fill out the life-span. is gained the power of interior union with others. the ability to handle with equal mastery things small and great. by withdrawing into the soul's reservoir of power. whereby we rejoice with those who rejoice. before the mind-image projected by the other mind can be seen. a tree with perfectly judged control and effort. or concealed. By perfectly concentrated Meditation on power. 22. by mesmerists. separateness the illusion. the nearer we come to unity of heart. These things are learned by desiring to learn them. With it comes a sense of the feeling and temper of the other mind and so on. so a fire may blaze or smoulder. The works which fill out the life-span may be either immediately or gradually operative. Shankara tells us that by this power the popular magicians of the East perform their wonders. . By perfectly concentrated Meditation on the form of the body. They can lift a straw. The nearer we come to reality. he perceives the thought only. even such power as that of the elephant may be gained. Unity is the reality. says the commentator. So the simile is a good one. 21. By an insight into the mental forms and forces which make up Karma. hypnotists and the like.testimony of those who have done this. 25. By detachment. there comes a knowledge of the rapidity or slowness of their development. also perceive the external surroundings of that person. 23. or obscure. force and fineness and poise. kindness are modes of this unity of heart. working on the mind-images of others. by arresting the body's perceptibility. or it may be rolled in a ball and dry slowly. one cannot. and not also that on which the thought rests. which arouse these thoughts. By bending upon them the awakened inner light. a child. It is all a question of being able to see and control the mind-images. Elephants possess not only force. compassion. There are many instances of the exercise of this power. compassion and kindness. By perfectly concentrated Meditation on these comes a knowledge of the time of the end. and weep with those who weep.

whether subtle or concealed or obscure. in the individual. Here again are different meanings. when embodied in the natural man. Perfectly concentrated Meditation on the centre of force in the lower trunk brings an understanding of the order of the bodily powers. the boundaries of the mansion are learned. which. but further. Not only is this power the cause of the continuance of the bodily race of mankind. and in the process of gestation which precedes it. the projection. too. But the sun also means the Soul. each consciousness is related to all consciousness. in a certain sense. 26. may be understood through perfectly concentrated Meditation. As one of the wise has said. through it. Rising. And the most ancient heavens through thee are fresh and strong - thus suggesting a profound relation between the moral powers and the powers that rule the worlds. But the moon also symbolizes the analytic mind. as well as the star toward which points the axis of the earth. The moon is. of the powers of the spiritual man. astronomers can understand the kindred nature of the stars. it is the key to the dominance of the personal life. passes backward through one mansion of the stars. where the spiritual man is the astronomer. In this awakening. behind and above the natural man. and. as it were. We are coming to a vitally important part of the teaching of Yoga: namely. and these. Wordsworth finely said: Thou cost preserve the stars from wrong. first. This is notably true of that creative power of the spiritual man which. has a potential consciousness of all things. Deep mysteries attend both. we have no conception of the power of Meditation. by a knowledge of the constitution of the sun. by open-eyed vision of the awakened spiritual man. 28. So in this Sutra the fixed polestar is the eternal spirit about which all things move. each day. 27. which are.As was said at the outset. there is a close relation with the powers of the natural man. By perf ectly concentrated Meditation on the sun comes a knowledge of the worlds. the spiritual man's attainment of full self-consciousness. and through knowledge of the Soul comes a knowledge of the realms of life. with their succession in the great time-dial of the sky. the awakening of the spiritual man as a self-conscious individual. stern daughter of the Voice of God. and the veil of mystery is only to be raised by Meditation. By watching the moon. becomes the power of generation. An understanding of this great truth will come with practice. 29. with its divided realms. Addressing Duty. By perfectly concentrated Meditation on the moon comes a knowledge of the lunar mansions. through the life-channels of the . the companion planet. This has several meanings: First. By perfectly concentrated Meditation on the fixed pole-star comes a knowledge of the motions of the stars. And it is said that there is a finer astronomy. outward and downward.

to blindness regarding the spiritual man. the creative power which secures the continuance of physical life. It is primarily due to spiritual blindness. and that mastery of them. which will mean its direction to the body of the spiritual man. so general and such a fruitful source of misery in our day. through aspiration and sacrifice. And there. golden. to lift the misery and shame from human life. and ignorance even of his existence. is abated. through generation in the natural world. Inward. 30. formed through thought. where the dividing of the hair turns. and become operative in building the body of the spiritual man. its desires and hates.body. the manner in which." the psychical hunger and thirst for sensations. its expectations and memories." . already described. We come now to the dominant psychic force. which is the cause of so many evils and so much of human shame. We have already considered the dominant power of physical life. and its gradual withdrawal from the body of the natural man. and then. By perfectly concentrated Meditation on the centre of f orce in the well of the throat. in its spiritual and physical aspects. and purity takes the place of passion. magical in its power to arouse and rule the emotions of his hearers. for by this blind ignorance are closed the channels through which. the power which manifests itself in speech. and. the new birth from above.-this is the womb of Indra. its centre of activity in the physical body is said to be in the cavity of the throat. which gives the one sure foothold for Meditation. from that spiritual point of vantage. were they open. This emotional power. but also a gradually attained control of this wonderful force. Therein is the spiritual man. not only an insight into the creative force. or. We are continuing the study of the bodily powers and centres of force in their relation to the powers and forces of the spiritual man. this distinctively psychical force. The source of this psychical power. it flushes the personality with physical force. Thus. In due time. there comes the cessation of hunger and thirst. first. and maintains and colours the illusion that the physical life is the dominant and all-important expression of life. which this Sutra implies. There is no cure for blindness. extending upward to the crown of the head. the organ that hangs down like a nipple. but spiritual vision. with its consequent over-pressure and attendant misery and shame. and in virtue of which the voice may carry so much of the personal magnetism. immortal. is the cause of "hunger and thirst. until the over-pressure. that rising of the consciousness into the spiritual world. In this way only shall we gain that insight into the order of the bodily powers. let us follow after sacrifice and aspiration. perhaps we should say. let us seek the light. is an abnormal. not a natural. endowing the orator with a tongue of fire. there building up an immortal vesture. further. which is the source of our two-sided life of emotionalism. spiritual aspiration. This over pressure. There is no other way to lighten the burden. in the Taittiriya Upanishad it is written: "There is this shining ether in the inner being. the creative force will be drawn off. with its hopes and fears. Therefore. it is gradually raised and set to the work of upbuilding the body of the spiritual man. when the spiritual man has begun to take form. condition. the creative force could flow into the body of the spiritual man. sacrifice. just as it has been operative in the building of physical bodies. Perfectly concentrated Meditation on the nature of this force means. in the palate.

We are concerned now with the centre of nervous or psychical force below the cavity of the throat." 31. Always. through the control of the psychic power which works through the nerve-centre in the throat. and which. Through perfectly concentrated Meditation on the light in the head comes the vision of the Masters who have attained." comes steadfastness. we are told. Can in a moment travel thither. in the chest." which views spiritual things. where the dividing of the hair turns. resides in "the organ which hangs down like a nipple. until one comes to understand it. there comes a cessation of "hunger and thirst. that better and wiser consciousness of "the back of the mind. those who have already attained." which some of our Western philosophers have supposed to be the dwelling of the soul. it must be remembered. then this force is perfectly controlled. that a seer wrote: "Though inland far we be. the door way between the natural and the spiritual man. extending upward to the crown of the head". By perfectly concentrated Meditation on the centre of force in the channel called the "tortoise-formed. or which produces that sense of terror through which the heart is said to stand still. seeking to bring the natural man to concern himself with the things of his immortality. that you may see. there is no more fear. It is the seat of that better and wiser consciousness behind the outward looking consciousness in the forward part of the head. inward." Thereafter. through spiritual insight into the immortal." It is of this same vision of the great Companions. Perhaps it is to this divine sight that the Master alluded. 32. the children of light. the disturbance of which sets the heart beating miserably with dread. This is suggested in the words of the Upanishad already quoted: "There. as it were. the centre. in the palate. It is said that when this power is fully awakened. only later does it bring control of the bodily powers. all of which may sound very fantastical. who is reported to have said: "I counsel you to buy of me eye-salve. these forces. fearless life. are turned to the building of the spiritual man. or their spiritual prototypes.Indra is the name given to the creative power of which we have spoken. that there is a certain centre of force in the head. When the truth concerning fear is thoroughly mastered. Our souls have sight of that immortal sea Which brought us hither.-a centre which is. just as. and seeks to impress the spiritual view on the outward looking consciousness in the forward part of the head. the victory is first a spiritual one. it brings a vision of the great Companions of the spiritual man. crossing over to the further shore of the sea of death and rebirth. And see the Children sport upon the shore . The tradition is. It is the spiritual man seeking to guide the natural man. in which is felt the sensation of fear. perhaps the "pineal gland.

" Of this new birth it is said: "that which . But this higher power need not work in subordination to the so-called rational mind. the interior. which gives a real answer. the personal self. Or through the divining power of tuition he knows all things. as full illumination. so. in the same measure. the spiritual man beholds the great Companions standing about him. yet always embodying a kernel of truth. who is heir to the immortality of his father. the rational mind formulates a question and lays it before the intuition. the secret that all consciousness is One and Divine. by coming to consciousness as the spiritual man. and yet has the self-conscious. the spiritual side. of the Sutra just translated. through a failure to perceive the distinction between the personal self and the spiritual man. which is related to the heart. a perfect knowledge of consciousness will be attained. as it were. is hammered into a definite and concrete self-conscious individuality. gains force in the back of the mind. Step by step. the spiritual man. and blending with it. and forms a personality. as it so often. it at the same time flows over. it may act directly. comes the knowledge of consciousness. does in the Upanishads. and finding. and blends with the Divine Consciousness above and about it. the flashes of discovery and genius." 33." 34 By perfectly concentrated Meditation on the heart. the self-conscious individuality of the second. the Higher Self. For the conscious ness of the spiritual man has this divine quality: while being and remaining a truly individual consciousness. All personal experience really exists for the sake of another: namely. The problem is. the consciousness of the spiritual man. the spiritual man. which is eternal." This divining power of intuition is the power which lies above and behind the so-called rational mind. through the stress and storm of life. and thus bringing to life a third being. impersonal and abstract. This is the true immaculate conception. and to the wisdom of the heart. descends into life. that the truths of science are reached. 35. It is by this process. comes a knowledge of the spiritual man. The personal self seeks to feast on life. the spiritual man is gaining the power to see: learning to open the spiritual eyes. the consciousness of the spiritual man. By perfectly concentrated Meditation on experience for the sake of the Self. And hear the mighty waters rolling evermore. which. The heart here seems to mean. through which the rational mind brings questions to the intuition for solution. and by showing itself to be one with the Divine Consciousness. transferring into it. often immediately distorted by the rational mind. This is really the supplement. the new birth from above. spiritual nature. concrete individuality of his other parent. By steadily seeking after. the spiritual view. to blend these two powers. it reveals the nature of all consciousness. The divine ray of the Higher Self. taking the eternal and spiritual being of the first. the interior being. as the better consciousness. When the eyes are fully opened. "the vision and the faculty divine. the consciousness of the great Companions. he has begun to "know all things. "conceived of the Holy Spirit.

When he does understand this. In mani. as the spiritual man supersedes the natural man. the continuity. And. live sacrificially. as the powers natural to a four-dimensional being will appear magical to a three-dimensional being. He exists only to render his very life and all his experience for the building up of the spiritual man. a barrier to the far higher powers of the divine man. from the standpoint of normal physical experience.-there awake in him those powers whose physical counterparts we know in the personal man. owes its virtue to the unity. there awakes his mind. 36. is knowable by any other consciousness. and he comes fully into being as a divine and immortal individuality. The spiritual man begins to see. setting his heart and thought on the Higher Self. Thereupon are born the divine power of intuition. spiritual vision. therefore. they are a hindrance. of divination. the spiritual man is built up. therefore. seek to secure the feasts of life for himself. if the spiritual powers we have been considering are regarded as in any sense final. Only through failure to see this. So that. and the hearing. the consciousness is transf erred to the other body. in virtue of the perpetual sacrifice of the personal man. the power of direct and immediate knowledge. the soul's growth and splendour have no limit." Rightly understood. that divine counterpart of the mind of the physical man. the taste and the power of smell of the spiritual man. When. 37. but rises ever to higher and higher glories. the spiritual man comes to birth. for the path has no end. does he seek enjoyment for himself. to taste. Then the disciple becomes a Master. not for himself. Thus arises within the spiritual man that certain knowledge which is called intuition. hearing. is in intimate touch with the consciousness of the great Companions. The opened powers of tile spiritual man. daily and hourly giving his life for his divine brother the spiritual man. stand. of consciousness. But viewed from below. eternal in the Heavens. the whole life of the personal man is for another. to hear. the vision. These powers stand in contradistinction to the highest spiritual vision. they are powers truly magical. besides the senses of the spiritual man. who lives above our narrow barriers of separateness. as we have seen. offering both feasts and his very being on the altar. to touch. divination. and through the radiance ever pouring down from the Higher Self. then his sacrifice bears divine fruit. consciousness awakes in him. the touch. illumination. and must in no wise be regarded as the end of the way. giving himself as a contribution for the building of the spiritual man.: ye must be born again. and by learning the method of sassing. 38. The divine man is destined to supersede the spiritual man. and can draw on that vast reservoir for all real needs. in contradistinction to the higher divine power above them. Through the weakening of the causes of bondage. the power of spiritual intuition. whereby whatever is known to any born of the Spirit is spirit. Thus the consciousness of the spiritual man. This power. and touch.festation they are called magical powers. . and lives for the Higher Self. not understanding that he must live for the other.

Through mastery of the upward-life comes freedom from the dangers of water. but only the beginning of the greater way. yet it is not the final goal or resting place. an instrument through whom the spiritual man works. and comes from the conquest of the delusion that the personal self is the real man. and is not pierced by the thorns in the path. there will your heart be also. a matter of taking a deeper interest in the life and doings of the spiritual man. The upward-life means something more than the power. and after the senses of the spiritual man have awaked. in which there is an obvious exterior meaning. . and thorny places.ality. from the physical to the spiritual man. often manifested in abnormal psychical experiences. indeed. so characteristic of this author. there comes the transfer of the dominant consciousness. But there is a deeper meaning. and thus to the spiritual man. of the Eastern spirit. within this. the sense of individu. of attention.In due time. Of the upward-life. The transfer of the sense of individuality to this finer consciousness. a clear interior meaning. not quite so obvious. and akin to levitation. called here the upward-life. of upward will. that by mastery of a certain power. than in the please ures or occupations of the personality. for it is he who passes safely over the waters of death and rebirth. and where thieves break through and steal: but lay up for yourselves treasures in heaven. It means the strong power of aspiration. primarily. and where thieves do not break through nor steal: for where your treasure is. The means for this transfer are described as the weakening of the causes of bondage. we use a symbol. Therefore it is said that he who would tread the path of power must look for a home in the air. but far more vital. and the same symbol is used here. and an understanding of the method of passing from the one consciousness to the other. and. or near-by physical objects. and the power of ascension is gained. the finer consciousness of the spiritual man begins to shine in the background of the mind. after the spiritual man has been formed and grown stable through the forces and virtues already enumerated. which first builds. of levitating the physical body. and the spiritual man is felt to be the real individuality. or to pass over thorny places without wounding the feet. there comes the ability to walk on water. The first may also be described as detach meet. a subordinate. where neither moth nor rust cloth corrupt. this is written in the Katha Upanishad: "A hundred and one are the heart's channels. the attainment to full salvation and immortal life. then becomes a matter of recollection. and. Here is one of the sentences. morass. When that delusion abates and is held in check. Thereafter the physical man is felt to be a secondary. When we speak of the disciple's path as a path of thorns. where moth and rust cloth corrupt. Therefore it is said: "Lay not up for yourselves treasures upon earth. This is. and finally transfers the conscious individuality to him. and then awakes the spiritual man." 39. and afterwards in the ether. of these one passes to the crown. in a sense. The surface meaning is.

40. the person ality is endowed with a new force. But then is a finer hearing. whose medium of transmission would seem to be the ether. when the personality is brought thoroughly under control of the spiritual man. The pull of gravitation travels. and afterwards in the ether. that. and then an etheric body. In both these passages. But the text seems to mean more than this and to have in view the "vesture of the colour of the sun" attributed by the Upanishads to the spiritual man. the latter. who have anointed their eyes wit! eye-salve. It has been said that he who would tread the path of power must look for a home in the air." This is the power of ascension spoken of in the Sutra. or in perfectly definite words and sentences. iron. such as is often an appanage of genius. carried by the same "thought-swift" medium. to be. will come the power to traverse the ether. while light or heat or magnetic waves. This would seem to mean. They may speak to him either in wordless thoughts. 42. In the Upanishads. For. that he must be prepared to inhabit first a psychic. the body of the spiritual . take eight minutes for the journey.Going up this. so that they see. or by water. that it may be fash toned like unto his glorious body". and as. he comes to the immortal. or even the eighth of a second. in thought transference or telepathy. that vesture which a disciple has thus described: "The Lord shall change our vile body. it is said that this binding-life unites the upward-life to the downward-life. it would seem "as quick as thought". we are told. through perfectly concentrated Meditation. travelling from the sun to the earth. or some mediun on the same plane of substance. By mastery of the binding-life comes radiance. and by thinking of it as light as thistle-down. 41. he grows able to hear and clearly distinguish the speech of the great Companions. and these lives have their analogies in the "vital breaths" in the body. who counsel and comfort him on his way. is carried by the air. through the life-currents which bind them together. the former being the body of dreams. but. The transfer of a word by telepathy is the simplest and earliest form of the "divine hearing" of the spiritual man. it is mathematically certain that the pull of gravitation does not take as much as eight seconds. the spiritual man comes into more complete mastery of it. The thought in the text seems to be. heat and magnetic waves. the far finer ether through which the power of gravity works. that the body of the full-grown spiritual man is radiant or luminous. perhaps no that ether which carries light. comes the power of spiritual hearing. perhaps "body of radiance" would better translate the Greek. it may be. as that power grows. one might call it. From perfectly concentrated Meditation on the correlation of hearing and the ether. so it may well be that. a strong personal magnetism. By perfectly concentrated Meditation em the correlation of the body with the ether. Physical sound. the thoughts travel by the same way. besides the constant injunction to detachment. the teaching seem.-for those at least.

water wets it not. Perhaps the best comment on this is afforded by the words of Paul: "I knew a man in Christ above fourteen years ago. when he wakes up on the other side of dreamland. and the water.) such a one caught up to the third the correlative of levitation." 45. the temper of the diamond: these are the endowments of that body. together with its unassailable force. (whether in the body. who sees and hears beyond the veil. the inherent. Further. the spiritual body is unassailable. Fire burns it not. I cannot tell: God knoweth . 43. to him will I . and his feet are like fine brass: He that overcometh and keepeth my works unto the end. the air. (whether in the body.fined to the body. perhaps. Shapeliness. the subtle. the sword cleaves it not. involve the power to disintegrate material forms. in the etheric body of the spiritual man. it is said. briefly. or whether out of the body. and heard unspeakable [or. unspoken] words. the purposive.) how that he was caught up into paradise. which are the endowment of the body. the power of gravitation. equivalent to the injunction: "Inquire of the earth. of the secrets they hold for you. He is said to possess eight powers: the atomic. the power of creative will. dry winds parch it not. which is far-reaching and not con. of course. The development of your inner senses will enable you to do this. then perfect mastery over the "beggarly elements" is attained. the power of limitless extension. The body in question is. that of the awakened spiritual man. gaseous. from within. This is. the power of assimilating himself with the nature of the atom. or out of the body. the power of levitation. the power of boundless reach. which it is not lawful for a man to utter. When the piercing vision of the awakened spiritual man is directed to the forms of matter. its gradual acclimatization. from behind the scenes. "he can touch the moon with the tip of his finger". When that condition of consciousness s reached. perhaps. I cannot tell. liquid. The spiritual man is shapely. who hath his eyes like unto a flame of fire. beauty. firm as the diamond. as it were. as the commentator says. I cannot tell: God knoweth . then the veil which conceals the light is worn away. so that. the power of command. force. the spiritual man can impart something of this quality and temper to his bodily vesture. And I knew such a man. These five forms are analogous to those recognized by modern physics: solid. the etheric body of the spiritual man. which will. The gradual accustoming of the consciousness to its new etheric vesture. These are the endowments of the spiritual man. Thereupon will come the manifestation of the atomic and other powers. 44. beautiful strong. is what our text seems to contemplate. radiant and ionic. 46. which is outside the body and not conditioned by it. the elemental. the power to accomplish his will." The condition is. Mastery of the elements comes from perfectly concentrated Meditation on their five forms: the gross. And. Therefore it is written: "These things saith the Son of God. so to speak.

wherever he wills. first. The seeking of indulgence for the personal self. in the real. sows the seed of future sorrow. When these meshes are sundered. thou hast conquered desire and attained to self. that is. all spiritual possessions are held in common. 48. third. which permits no exclusive particular good. its confining bondage to sorrow. and their purposiveness. Thought has now become his means of locomotion. namely. a viewing it from behind and within. To such a one it is said: "Thou art now a disciple. passion. 49. Perfectly concentrated Meditation on each sense. and of the world on which they report collectively. fourth sight has the power of extension through the whole field of vision. their inherence. liberation. able to see. since. apprehend. Among these is the power to traverse space with the swiftness of thought. brings a mastery of the scope and true character of each sense. independent of instruments. in that place he already is. and the mastery over matter. We are further enumerating the endowments of the spiritual man. able to stand. the thought: "I perceive". pure spiritual being is attained. to that he goes. and I will give him the morning star. the element of self-consciousness in them. able to speak. whether through passion or ambition. the power to grasp. when the seeds of bondage to sorrow are destroyed. He uses divine powers. But ceasing from self-indulgence brings purity. The spiritual man is enmeshed in the web of the emotions. sight.give power over the nations: and he shall rule them with a rod of iron. second. it always carries with its operations self-consciousness. Take. Mastery over the powers of perception and action comes through perfectly concentrated Meditation on their fivefold forms. Thence comes the power swift as thought. lest attachment to things ." 47. so that whatever place the spiritual man thinks of. desire. it is used for the purposes of the Seer. it has its distinctive form of perception. spiritual life. therefore. working together with divine Companions. fear. There should be complete overcoming of allurement or pride in the invitations of the different realms of life. fifth. By absence of all self-indulgence at this point. and heard the voice of the silence. their power to grasp their distinctive nature. even to the utmost star. So with the other senses. thou hast seen thy soul in its bloom and recognized it. strong. ambition. visual perception. This possesses. and a sin against the universal being. with a divine scope and energy. these obstacles completely overcome. When the spiritual man is perfectly disentangled from the psychic body. then the spiritual man stands forth in his own wide world. He is. and can bring his force to bear directly. 51. This twofold sin brings its reacting punishment. and impeded by the mental forms of separateness and materialism. a sin against the cleanness of life. independent of instruments. for example. he attains to mastery over all things and to a knowledge of all. as is possible for the spiritual man. perceive.knowledge." 50. able to hear. wise. For this self indulgence of the personality is a double sin against the real. mighty.

evil arise once more.

The commentator tells us that disciples, seekers for union, are of four
degrees: first, those who are entering the path; second, those who are
in the realm of allurements; third, those who have won the victory
over matter and the senses; fourth, those who stand firm in pure
spiritual life. To the second, especially, the caution in the text is
addressed. More modern teachers would express the same truth by a
warning against the delusions and fascinations of the psychic realm,
which open around the disciple, as he breaks through into the unseen
worlds. These are the dangers of the anteroom. Safety lies in passing
on swiftly into the inner chamber. '`Him that overcometh will I make
a pillar in the temple of my God, and he shall go no more out."

52. From perfectly concentrated Meditatetion on the divisions of time
and their succession comes that wisdom which is born of discernment.

The Upanishads say of the liberated that "he has passed beyond the
triad of time"; he no longer sees life as projected into past, present and
future, since these are forms of the mind; but beholds all things spread
out in the quiet light of the Eternal. This would seem to be the same
thought, and to point to that clear-eyed spiritual perception which is
above time; that wisdom born of the unveiling of Time's delusion.
Then shall the disciple live neither in the present nor the future, but in
the Eternal.

53. Hence comes discernment between things which are of like nature,
not distinguished by difference of kind, character or position. Here, as
also in the preceding Sutra, we are close to the doctrine that
distinctions of order, time and space are creations of the mind; the
threefold prism through which the real object appears to us distorted
and refracted. When the prism is withdrawn, the object returns to its
primal unity, no longer distinguishable by the mind, yet clearly
knowable by that high power of spiritual discernment, of illumination,
which is above the mind.

54. The wisdom which is born of discerns ment is starlike; it discerns
all things, and all conditions of things, it discerns without succession:

That wisdom, that intuitive, divining power is starlike, says the
commentator, because it shines with its own light, because it rises on
high, and illumines all things. Nought is hid from it, whether things
past, things present, or things to come; for it is beyond the threefold
form of time, so that all things are spread before it together, in the
single light of the divine. This power has been beautifully described by
Columba: "Some there are, though very few, to whom Divine grace
has granted this: that they can clearly and most distinctly see, at one
and the same moment, as though under one ray of the sun, even the
entire circuit of the whole world with its surroundings of ocean and
sky, the inmost part of their mind being marvellously enlarged."

55. When the vessture and the spiritual man are alike pure, then
perfect spiritual life is attained.

The vesture, says the commentator, must first be washed pure of all
stains of passion and darkness, and the seeds of future sorrow must be

burned up utterly. Then, both the vesture and the wearer of the
vesture being alike pure, the spiritual man enters into perfect spiritual


The third book of the Sutras has fairly completed the history of the
birth and growth of the spiritual man, and the enumeration of his
powers; at least so far as concerns that first epoch in his immortal life,
which immediately succeeds, and supersedes, the life of the natural

In the fourth book, we are to consider what one might call the
mechanism of salvation, the ideally simple working of cosmic law
which brings the spiritual man to birth, growth, and fulness of power,
and prepares him for the splendid, toilsome further stages of his great
journey home.

The Sutras are here brief to obscurity; only a few words, for example,
are given to the great triune mystery and illusion of Time; a phrase or
two indicates the sweep of some universal law. Yet it is hoped that,
by keeping our eyes fixed on the spiritual man, remembering that he
is the hero of the story, and that all that is written concerns him and
his adventures, we may be able to find our way through this thicket of
tangled words, and keep in our hands the clue to the mystery.

The last part of the last book needs little introduction. In a sense, it is
the most important part of the whole treatise, since it unmasks the
nature of the personality, that psychical "mind," which is the wakeful
enemy of all who seek to tread the path. Even now, we can hear it
whispering the doubt whether that can be a good path, which thus sets
"mind" at defiance.

If this, then, be the most vital and fundamental part of the teaching,
should it not stand at the very beginning? It may seem so at first; but
had it stood there, we should not have comprehended it. For he who
would know the doctrine must lead the life, doing the will of his [ether
which is in Heaven.

So also the powers of the psychic man may be inborn. sees. can never be so gained. are of the psychic realm of dreams. he believes that he has risen. he takes them to be true. through reverent obedience to spiritual law. in the world of dreams. or by incantations. since the real powers. These. hears. speaks. Leaving the actual. a delusive harvest from seeds of delusion. cutting the man off from consciousness of the restraining power of his divine nature. of the powers of the natural man. that is. Lastly. built up and realized in Meditation. who has his own dreamy powers of vision. the spiritual. which work upon the mind and slowly build up a wraith of powers and a delusive well-being. of seeds planted and reared with toil in a former birth. Inherent in the Self are consciousness and will. growing weaker. to the pure conditions of being. like all being. He has set forth from the shore. he has fallen short of the real. Psychical powers may be gained by drugs. beholding illusions. Spiritual powers. in the spiritual world. a shadow lord of shadows. like intellectual or artistic gifts. too. there are the true powers of the spiritual man. the antetype. or by fervour. Incantations are affirmations of half-truths concerning spirit and matter. they are wholly psychic. may be inborn: the fruit. he has left the natural without reaching the spiritual. They are the normal powers of the spiritual man. in the divine realm. In their action. if we can perceive it. or by Meditation. the spiritual man stands. the wide sweep of the universe throughout eternity. hears. lord of delusive and bewildering psychic powers. This is the psychic man. and he sees and hears things delusive. shame. There is a counterfeit presentment of the spiritual man. is but an expression of the Self. speaks in the natural world. Here. the divine edition. Psychic and spiritual powers may be inborn. is the whole secret of spiritual birth. of the inherent power and being of Atma. vain self. of hearing. The cause of this aberrant phantasm is always the worship of a false. which have. as the physical man stands. but has not gained the further verge of the river. of movement. he thinks himself full of strength. within one's own breast. 2. as their lordly heritage. Through these powers. they are baneful. The transfer of powers from one venture to another comes through the flow of the natural creative forces. or they may be gained by the use of drugs. like the laughter of drunkards. And the conscious ness of the Self may make itself . for the Self is one with the Eternal. caught in the limbo of vanities and delusions. Spiritual powers have been enumerated and described in the preceding sections. While sinking. with no foothold on either shore. He is borne along by the stream. so that his forces break forth exuberant. sees. what is and what is not. as poverty. growth and life Spiritual being.BOOK IV 1. Such are the powers gained by drugs. debasement may be gained by the self-same drugs. the lord of dreams.

removing obstacles from the channels. in turn at. where the heart is. then the alchemy of sunlight which. where he dwells from everlasting. but the house of his home. but God gives the increase. or whatsoever perceptive powers there may be. it takes obstacles away. with its expression of his inherent powers. there will the treasure be also. to handle. creative forces and powers. and. through which blossomed forth the Self's powers of perceiving and of will: the power to see. hearing. and. but. says a great Teacher. therefore a vesture of natural elements came into being. It is but a question of the vesture through which these powers shall shine forth. then the full corn in the ear. immediate cause is not the true cause of the creative nature-powers. The husbandman tills his field. the miraculous plasmic power in the grain of seed. And wherever the consciousness and desire of the ever-creative Self are fixed. and whatever powers of action there are throughout the seven worlds. of selfhood. shall set his desire on the divine and real world. and mingles them in the hydro-carbons of plant growth. breaking up the clods of earth into fine mould. first. finally. or in moving. the body of the spiritual man. luminous. and when the Self. He plants and waters. there will a vesture be built up. The Self. So may the will of the Self manifest itself in the uttering of words. But it is not the husbandman who makes them grow. the spiritual vesture shall be built up for him there. for the manifestation of its powers. he sows his seed. carefully covering it. to the physical body. and thirdly to the causal body. Vestures of consciousness are built up in conformity with the Boston of the feel.manifest as seeing. . but the growth of the spiritual man comes through the surge and flow of divine. tasting. He tills and sows. The divine Self puts forth. and flowing down from the primal sources of life. wherein the Self sought to mirror himself that he might know himself. thus come to self-consciousness. to a knowledge of his imprisonment. first the blade. he waters the seed-laden earth. joyous. 3. to speak. just as the white sunlight may divide into many-coloured rays. gathers hydrogen from the water and carbon from the gases in the air. The apparent. then to the finer body. since the divine is no strange or foreign land for him. Since through ages the desire of the Self has been toward the natural world. to hear. Where the Self is. a new and finer vesture. Finally it stands forth radiant. to walk. So with the finer husbandman of diviner fields. God gives the increase. And so the plants germinate and grow. until the even How of water vitalizes the whole field. as the Self. or in handling. Nor will migration thither be difficult for the Self. the wholly occult vital powers of the plant itself. 4. penetrable to air and rain. with it. Here. for fear of birds and the wind. like the husbandman in his field. The husbandman but removes the obstacles.itself to three vestures: first. then the ear. there will its powers be. feeling. turning the little rills from the irrigation tank now this way and that. in presence of the green colouring matter of the leaves. which brings forth after its kind. and raise his consciousness thereto. It is. stored up through ages.

or the murky flame of the psychic and passional. and the full play of bodily life begins. Among states of consciousness. built up about the physical self. Nor must it dwell forever there. the Consciousness. Hunger alternates with satiety.When the Self attributes itself to the physical body. free from self and stain. 5. for there remains the fourth state. is the elective cause of many states of consciousness. The Eternal. and where there is egotism there is ever the seed of future sorrow. So here. to build up the wide and luminous fields of consciousness that belong to that. Exclusive love is tortured by jealousy. And so. until it dwells forever in the Eternal. Desire carries bondage in its womb. on every plane. breaking through this first illusion. So do the states of consciousness run along the circle of birth and death. to find selfhood there. or it is no hope. the finer body and its states of consciousness arise and grow together. Its growth and splendour have no limit. then the states of consciousness of the finer body come into being. the Father. But where the pure spiritual consciousness begins. Where the consciousness breaks forth in the physical body. Birth involves death. too. or . the states of consciousness run their circle. no longer from sorrow to sorrow. the alternation between prize and penalty is swifter. naught but the Light. But the Self must not dwell permanently there. Hope has its shadow of fear. The good passes to better. The one Consciousness is the effective cause of all states of consciousness. Pain's surcease brings pleasure back again. It must learn to find itself in the causal body. begins to see and feel itself in the finer body. is the One Self of All Beings. is the very essence of the psychic. though one. which. everywhere and forever. 7. or the radiance of the spiritual man. In all psychic states there is egotism. but from glory to glory. the penalty of sorrow lapses and is no more imposed. When the Self. it is ever the Light. The works of followers after Union make neither for bright pleasure nor for dark pain The works of others make for pleasure or pain. or the full glory of the Divine. 6. best. Here is the splendid teaching of oneness that lies at the heart of the Eastern wisdom. It is all a question of the states of consciousness. In the different fields of manifestation. Whether it breaks through as the dull fire of physical life. that which is born of Contemplation is free from the seed of future sorrow. in each individual who is but a facet of that Self. all a question of raising the sense of selfhood. Age follows on the heels of youth. there arise the states of bodily consciousness. the divine. The soul now passes. Meetings have their partings. or. With the psychic. Consciousness is ultimately One. indeed. with its own splendour and everlastingness. to speak exactly. its progression carries with it inevitable limitations. Pleasure passes through deadness into pain. Consciousness is One. the ancient law of retaliation ceases.

8. We are now to consider the general mechanism of Karma. he is unguarded at that point. Let us think of a man. The memory constantly exemplifies this power. and any trifling accidental blow will pierce the broken Joints of his psychic armour. the effect is brought about by the ray of creative force sent down by the Self. his guerdon. He comes directly in line with the divine Will. So a prayer may call up many prayers. in order that we may pass on to the consideration of him who is free from Karma. whose desire is set on the Eternal. a passage of poetry will call up in the mind like passages of many poets. so that works done in the past may ripen and come to fruition. and making secret things palpable and visible. So the man will be born maimed. so does this divine ray exercise a selective power on the dynamic mind-images. indeed. But. bringing together into one day of life the seeds gathered from many days. Karma. with murderous intent in his heart. or incurs the penalty of pain. . striking with a dagger at his enemy. He fears no hell and desires no heaven. at the same instant he paints. to see how these forces may work out. according to the proverb. upon which. with its wound still there. bodily tissue will be built up. somewhat as the light of the magic lantern projects the details of a picture on the screen. is the concern of the personal man. of his bondage or freedom. coming to the surface. 9. present pain is future gain. or time. reproducing themselves in one personality after another. in the ripening out of mind-images into bodily conditions. when he comes to be born again. In other words he has made a deep wound in his own psychic body. and works cleanly and immediately. Works separated by different nature. Thus do the dynamic mind-images manifest themselves. or place. Just as. all his desires are set on the Eternal. Works done with self. revealing the hidden.seeking bear within them the seeds of future sorrow. without longing or fear. He makes a red wound in his victim's breast. or. Now let us take an imaginary case. are brought together by the correspondence between memory and dynamic impression. read at different times. and. From the force inherent in works comes the manifestation of those dynamic mind images which are conformable to the ripening out of each of these works. His one desire is. His heart dwells in the Eternal. that body will become his outermost vesture.a mingling of these. a picture of that wound: a picture dynamic with all the fierce will-power he has put into his murderous blow. is part pleasure and part pain. The man of desire wins from his works the reward of pleasure. neither pain to be avoided nor pleasure to be gained inspires his work. as so often happens in life. to know the will of the Father and finish His work. like the passionate mood of the lover. or with the predisposition to some mortal injury. in his own mind. It is the succession of the forces which built up the personal man. conversely. for him who has gone beyond desire.

since it comes from the Self. We are still concerned with the personal life in its bodily vesture. to mirror itself in a reflection. which is a ray of the Higher Self. by the substratum of mental habit. 12. The impulse is beginningless. from which the rest arose. present and future is. ceases with them. have their fruition in a finer world. Desire is not to cease. and so become aspiration. The whole series of dynamic mind-images. in great measure. by the support of outer things desired. is a part of the mechanism which the Self employs. Here we come to a high and difficult matter. which have built the conditions of life after life in this world of bondage.In like manner. The driving-force is withdrawn and directed to the upbuilding of the spiritual body. according to their natures. 10. and by these the soul is taught and trained. Through this grouping. selfrealization. when these cease. that the time of imprisonment may come to an end. because Desire is everlasting. the day of liberation dawn? The answer is given in the Sutra just translated. and build up for him his finer vesture in a finer world. a new body of bondage. therefore. visible bodily conditions or outward circumstances are brought about. so the far more dynamic powers of aspiration. wherein the soul reaches toward the Eternal. which has always been held to be of great moment in the Eastern wisdom: the thought that the division of time into past. to be checked. to embody its powers in an outward form. self-knowledge. it is to turn to the Eternal. the tendency to manifest a new psychical body. Since the dynamic mind-images are held together by impulses of desire. Therefore the initial impulse behind these dynamic mind. 11. and may be grouped in the frame of a single life or a single event. Just as the dynamic mind-images of desire ripen out in bodily conditions and circumstances. the same over-ruling selective power. The series of dynamic mind-images is beginningless. How is the current to be changed ? How is the flow of self-reproductive mind-images. by the wish for personal reward. which make up the entire history of the personal man. the self reproduction of dynamic mind-images ceases. depends on the difference of phase of their properties. to the end of self-expression. When the building impulses and forces are withdrawn. and with the process whereby the forces which have upheld it are gradually transferred to the life of the spiritual man. which is from everlasting. gathers together from different births and times and places those mind-images which are conformable. so that it cannot be said that there is any first member of the series of images. . The difference between that which is past and that which is not yet come.images comes from the Self and is the descending ray of the Self. building the vesture of the spiritual man.

as man. man's eternal life is clothed in the limitations we call time." In the eternal Now. present. "I am with you always. He lives undividedly. whether subjective or objective. and future. or passional. . These properties. unto the end of the world". Man as an entity for himself must have the natural limitations for the part. The discernment of this truth has been held to be so necessarily a part of wisdom. Miserable concepts of the objective phases of the subjective whole. the Master speaks of himself as "the alpha and the omega. Darkness. and again. that a sound is audible. related to time as the perfect to the imperfect . future all dwell together in the eternal Now. Bjorklund. as an axe for fine carving. it sends forth luminiferous vibrations within the compass of the retina and the optic illusion. for example." And a Master of our own days writes: "I feel even irritated at having to use these three clumsy words‫ؤ‬past. The eternal is a constant present without beginning or end. present. for example. I am". all things that present themselves to the perceiving consciousness are compounded of these three. Conceived by God.. the first and the last. it is a different form of existence. Goodness. using the eternal present for past and future alike. and the object remains invisible. when it consists of vibrations within the compass of the auditory nerve. are of the nature of the Three Potencies. Force. present.. that one of the names of the Enlightened is: "he who has passed beyond the three times: past. the Swedish philosopher. latent or manifest. So. to plot out his existence in a series of moments. they are about as ill adapted for the purpose. or viewed rather for their moral colouring. as. future. Vibrations below or above that compass make no impression at all. Every material manifestation is a projection of substance into the empty space of darkness.. These Three Potencies are called Substance. but conceived . Eternity then is not identical with unending time. though the kettle is sending forth heat vibrations closely akin to light. We should be inclined to express the same law by saying." 13. the beginning and the end. a kettle of boiling water in a dark room. Every mental state is either good. has well stated the same truth: "Neither past nor future can exist to God. without limitations. by himself. or inert. and needs not. both past and future are consummated." So the Western Master said: "Before Abraham was. 14. With the same purpose. whether manifest or latent. that an object is visible. without past or future. that past. when either directly or by reflection. Inertness. This is a fundamental doctrine of the Sankhya system. The Three Potencies are the three manifested modifications of the one primal material. Passion. which stands opposite to perceiving consciousness. The external manifestation of an object takes place when the transformations ore in the same phase. man is eternal in the divine sense.

with the moderns. even though close at hand. and that aspiration which builds the vesture of the spiritual man. yet its material expression is ordered. so the perception of things past. 15. Nor do material objects defend upon a single mind. There seems to be a further suggestion that the appearance of an object in the "present. and. the mind perceives only those which conform to the hue of its Karma. The paths of material things and of states of consciousness are distinct. The simplest manifestation of this is the matter of attention. but is rather the manifestation of the totality of invisible Being. according as the mind is. all else passes unnoticed. as is manifest from the fact that the same object may produce different impressions in different minds. by various reasonings. to all philosophers. or not perceived." is likewise a question of phase. not subject to the whims or affirmations of a single mind. or is not. holding that matter is the manifestation of spirit as a whole. with the ancients. for example." or its remaining hid in the "past. nor idealistic in the extreme sense. for how could they remain objective to others. 16. and not by denying their existence on their own plane. But the deeper meaning is. Our minds apprehend what they wish to apprehend. by rising to a realm above them. on the other hand. the sage recognizes the fact that from this may be drawn the false deduction that material things are in no wise different from states of mind. that out of the vast totality of objects ever present in the universe. through obedience. . while others. while Karma depends on perception and will. they all come to the same wise conclusion. The rest remain unseen. a reflection or externalization of spirit. An object is perceived. do not notice it at all. The path of liberation is not through denial of matter but through denial of the wills of self. and. but rather intuitional and spiritual.So. we perceive what we resent. while the universe is spiritual. tinged with the colour of the object. the external manifestation of the object takes place. ruled by law. like spirit. used to the sound. the noise of a passing train. So that our system is neither materialistic. Having shown that our bodily condition and circumstances depend on Karma. The same thought has occurred. as. 17. or Ether. everywhere obedient to law." or "future. when the vibrations of the object and those of the perceptive power are in the same phase. if that mind ceased to think of them? This is but a further development of the thought of the preceding Sutra. may be easy from a higher point of view. and. Unwelcome material things may be escaped by spiritual growth. carrying on the thought that. and still occurs. just as the range of vibrations perceived might be increased by the development of finer senses. whether we call this Mahat. that the material world is not made by the mood of any human mind. and things to come. or. consistent.

as objective. claims to be absolute. When he has exhausted for the time the nourishment to be drawn from any one person or thing. This standing back is the first step. nor Paul. nor Mahomet. detachment. both for understanding and for practice. the "mind. Here is teaching of the utmost import. is recollection. The second. it seeks to impose on the whole being of man its narrow. who. 20. 19. To the psychic nature belong all the ebb and flow of emotion. watched by the serene eyes of the Spiritual Man. outward. in some new and strange disguise. remains unchanging. faithless view of life and the universe. nor Aristotle. who is the lord of them. This is a further step toward overthrowing the tyranny of the "mind": the psychic nature of emotion and mental measuring. But the Soul dethrones the tyrant. terror driven personality that is life itself for all but all of mankind. since it can be seen as an object. but takes another way. to maintain the vantage-ground thus gained. and does not once suspect their being. Men feign themselves dead. not the living soul at all. at times we believe we have seen them all. desire and hate: the things that make the multitude of men and women deem themselves happy or miserable. Let us under stand this. the personality. This psychic self. and could easily tell the names under which they go. and no longer attempts to pass through it.This spiritual law has been well expressed by Emerson: "Through solidest eternal things the man finds his road as if they did not subsist. by perceiving and steadily affirming that the psychic self is no true self at all. Nor could the Mind at the same time know itself and things . not self-luminous. all hoping and fearing. and therefore not the real Self. and there they stand looking out of the window. So that there results the emotion-soaked personality." by thus looking down on it from above. since the Spiritual Man. it would clip the wings of the soaring Soul. and endure mock funerals and mournful obituaries. but only a spectacle which the true man observes. As soon as he needs a new object. sound and well. therefore. with its dark and narrow view of life: the shivering. looks down serene upon this turmoil of the outer life. standing in the quiet light of the Eternal. To it also belong the measuring and comparing. The Mind is not self-luminous. for the same multitude. Yet the personality is not the true man. Nothing is dead. by steadily watching its ebb and flow. materialistic." 18. Jesus is not dead. but only an object of observation. make up mental life. suddenly he beholds it. that object is withdrawn from his observation. he is very well alive: nor John. and draw ourselves up inwardly to the height of the Spiritual Man. and though still in his immediate neighbourhood. asserting that life is for it and through it. One first masters the personality. he does not suspect its presence. which. the doubt and questioning. from within. The movements of the psychic nature are perpetually ob jects of perception.

its hoping and fearing. never give it a true measure of life. in which its spiritual intelligence has. because it is pervaded by the illusion that it truly knows. this is "memory. True knowledge of the "mind" comes. purified now. if we admit its knowledge. with quiet eyes. by reflecting it. but only a postponement of the solution. The Self. The true solution is. To this strategy the argument is opposed by our philosopher. One of the expedients by which the "mind" seeks to deny and thwart the Soul. and thus leaving no need nor place for the Spiritual Man." The proof is.' against the Real. endlessly. for its supremacy. The truth is that the "mind" knows neither external things nor itself. inextricable confusion. 22. Formerly." its secrets cannot be learned through the "mind. then there would be an endless series of perceiving Minds." which would be a hopeless. that the Spiritual Man looks down upon the psychic nature. Ceaselessly active. then the Self becomes conscious of its own spiritual intelligence. and seeing it for the tangled web of psychic forces that it truly is. hating and desiring. the vision of the Spiritual Man. when he views the psychic pictures gallery. Life cannot be known by the "mind. thereby reaches self-recognition. if we thought of one part of the "mind. stands detached. When the psychical nature takes on the form of the spiritual intelligence. when it feels that it is beginning to be circumvented and seen through. For we should have to find yet another part of the mind to view the first observing part. The solution of the mystery lies not in the "mind" but beyond it. craftily. and a confusion of memories. and then begins the long battle of the "mind. the Spiritual Man. Its measuring and analyzing. But the truth is divined long before it is clearly seen." with its memories. nor any sense of real values. If the Mind be thought of as seen by another more inward Mind. We are considering a stage of spiritual life at which the psychical nature has been cleansed and purified. arising. regarding the "mind" from above. beholding that visible form. that this would be no true solution. the more so. viewing another part. and observes it. which comes only through intuition. giving the spiritual intelligence a visible form. Much less can the "mind" know itself. it ever falls short of wisdom. or. first. . and so on. it reflected in its plastic substance the images of the earthy. it reflects the image of the heavenly. is to assert that this seeing is the work of a part of itself. taken palpable shape. the "mind" fighting doggedly. the ceaseless strife and contradiction of opinion among those who trust in the mind. with memories of its own. one part observing the other. it never really attains to knowledge. as it were. in the luminous life of the risen Lord. 21. and then another to observe this. truly is.external to it. when the Spiritual Man.

needs his instrument on earth. Then the psychic vesture begins to take on the colour of the Soul. through the fiery. of things seen. Thus the Spiritual Man puts on fair raiment. the purpose of the whole evolutionary process. but self-conscious. of heavenly things and even in this present world doing the will and working the works of the Father. though they be as crimson. from one point of view. It is true that he dwells in heaven. he likewise finds his part in the toil of angels. creative power of the Soul. Then comes regeneration. he shall enter altogether there. and the man red generate gleams with the radiance of eternity. building for him. How many times in the long struggle have the Soul's aspirations . but suffused with golden light. For it is not ordained for the Spiritual Man that. for his familiar friends. a well-trained instrument of the Spiritual Man. or tasted. The sensation of sweet things tasted clamours to be renewed. before men. For this work. taking on the colour of the Seer and of things seen. piling up sin's intolerable burden. separate. He has angels and archangels. and this web of dynamic images forms the ordinary material and driving power of life. but he also dwells on earth. not to share. and this instrument he finds. they shall be white as snow. which has been printed with mind-images of innumerable material things. The Self sees itself in this mirror. 23. The psychic nature. but to atone. who now stands in the heavenly realm. for of this cleansing it is said: Though your sins be as scarlet. For him who discerns between the Mind and the Spiritual Man. there comes perfect fruition of the longing after the real being of the Self. each dynamic and importunate.' of the personal man. recognized as outward. 25. The suffering of regeneration springs from this indispensable purifying. The "mind. This is. which burns out the stains of the psychic vesture.self-comprehension. the hosts of the just made perfect. or heard. and drives the man into effort to obtain its renewal. ready to his hand. Finding sinlessness. who stumble and sin in the dark. is now the slave." once the tyrant. purifying it as gold is refined in the furnace. and the washing away of sin. leads to the perception of all objects. and thus becomes not only conscious. finding kinship with angels. the psychic nature is saturated with images of material things. or felt. This once tyrant is now his servant and perfect ambassador. bearing witness. no longer stained. and pass out of the vision of mankind. The psychic nature. the "mind. not Self. they shall be as wool. finding his high realm. he. so he adds image to image. the toil for the redemption of the world. he finds also that the world's sin and shame are his. In the unregenerate man. but he has at the same time found a new kinship with the prone children of men. exists now f or the Spiritual Man. 24. and fitted and perfected by the very struggles he has waged against it. in the personality.

reinforcements coming from forgotten years. the kingly figure of the Spiritual Man. Ages have gone to the strengthening of the foe. Let there be no mistake as to that. infinite. But the time cometh. working amid men for the life and cleansing of all souls. In the internals of the batik. unreserved surrender of the vanquished. building up. This is part of the secret of the Soul. in hours when the contest flags. that you may rise again to God. Therefore overcome. and ten times more than realized. not merely that a soul shall be cleansed and raised to heaven. These are to be overcome as it was taught that hindrances should . 28. when he shall be known. Have you sought ardently. forgotten lives. after consoling. the Soul's minister to mankind. wholly conquered. For once this conflict is begun. through the impressions of the dynamic mind-images." to daunt the Soul. after immortality? You shall be paid by entering the immortality of God. after power ? You shall wield power immortal. and all the immortal hosts of the Dawn. longed for companionship and consolation ? You shall have angels and archangels for your friends. even in this present world. uncomprehended shadows. it can be ended only by sweeping victory. the whole personal being bends toward illumination. Have you. These are the fruits of victory.seemed but a hopeless. ere the foe. that salvation means. The battle is long and arduous. Go not forth to this battle without counting the cost. The traditions of the ages are full of his footsteps. and put off the day when the neck of the "mind" shall be put under the foot of the Soul. nor myth. Have you aspired. majestic. Ages of conflict must be spent. These are the prizes of regeneration. fill the memories of all the nobler peoples. well-nigh hopeless. demi-gods. becomes the servant. And then it will be seen that unfaith and despair were but weapons of the "mind. a madman's counsel of perfection. Have you aspired. no longer demi-god. Yet every finest. but the ever-present Redeemer. with God working the works of God. impossible dream. nor shadow. mind-born children springing up to fight for mind. Thereafter. 26. 27. but that the whole realm of the natural powers shall be redeemed. other thoughts will arise." and the mind's worldview is won. and unconditional. And from these long past ages. will come new foes. myths. in misery and pain. once the long. in lonely darkness. Therefore die to self. toward Eternal Life. arduous fight against the "mind. healing love? You shall be made a dispenser of the divine love of God Himself to weary souls. in your day of feebleness. most impossible aspiration shall be realized.

It has been said that. reaches the essence of all that can be known. humility. from that debt to works which comes from works done in self-love and desire. These veils rent. it is said. it is of the very nature of the Soul to be unconquerable. 32. thereby enters into joy. Thereafter. 31. for sorrow comes from the fight of self-will against the divine will. immeasurable. . This is the true spiritual consciousness. invincible. Therefore fight on. is free from the bond of Karma. he comes into oneness of being with God. Such a one. for whom you fight. and he who has grown into obedience. as with a cloud. whereas in truth the soul that is in them is one with the soul that is in thee. When the conflict with the divine will ceases. through the effort of the contest. while the Warrior who fights for you. which seeks to counteract the evil wrought by disobedience. we must kill out ambition. whether in victory or defeat. at the beginning of the way. the great curse. too. that ground gained can be held permanently. little remains for him to know. it is yet measurable. that great as is the dead-weight of the adversary. that purity of heart which gives the vision of God. come to its full strength. He who. once awakened. thou shalt discern thy oneness with everlasting Life. he has that perfect illumination which is the true spiritual consciousness. through the correcting stress of the divine will. gathered together like a overcome. the giant weed which grows as strongly in the heart of the devoted disciple as in the man of desire. shall. he is free from sorrow. The first veil is the delusion that thy soul is in some permanent way separate from the great Soul. 30. from the burden of toil. Thereafter comes the completion of the series of transformations of the three nature potencies. is. then sorrow ceases. The remedy is sacrifice of self. Free from self-will. everlasting. seeing all life as God sees it. dogged persistence. obedience. The world's sin and shame are thy sin and shame: its joy also. Through obedience to the will of God. is wholly free from self. undaunted. by a steadfast. the divine Eternal. These new enemies and fears are to be overcome by ceaselessly renewing the fight. Thereon comes surcease from sorrow and the burden of toil. his knowledge becomes infinite. For the Soul is older than all things. in might. Little will remain unknown to thee. knowing that the spiritual will. he is initiated into God's view of the universe. When that veil is rent. and invincible. all stains washed away. 29. The second veil is the delusion of enduring separateness from thy other selves. thou shalt enter into knowledge of divine things and human things. When all veils are rent. which shall put the stubbornness of the rocks to shame. he who has attained is wrapt about with the essence of all that can be known. since their purpose is attained. after he has attained.

we doom ourselves to perpetual change. The series of transformations is divided into moments. 33. the goal of all development is attained. therefore. They teach that all nature is an orderly process of evolution. and that which dies must be reborn. stretching upward and onward from their feet to the everlasting hills. which makes him heir of the Everlasting. That which is born must die. but eternal Being. He has entered into the joy of his Lord. Sansara. as the restoration of pure spiritual Consciousness to its pristine and essential form. and then in the terms of the idealist. of the whole realm of change. existing only for this: to bring forth and perfect the Spiritual Man. and his entry into his immortal heritage. and the eternity of change. Pure spiritual life is. or it may be looked at. the Vedanta and the Yoga alike. 34. for the making of the spiritual man. there is no longer eternal change. be they naturalist or idealist. time gives place to duration. These things are lifted from their path.verse resolution of the potencies of Nature. There are two kinds of eternity. may be regarded. for him. which belongs to the Spirit. sets a term to change. There is no discrepancy or conflict between these two views. It is change evermore. as the Vedantins look at it. While we are content to live in and for Nature. a ceaseless series of transformations. says the commentary: the eternity of immortal life. either as the culmination of the whole process of natural evolution and involution. designed for this end. expressing the crown and end of his teaching. He is the crown of evolution: at his coming. or it is the return of the power of pure Consciousness to its essential form. which have emptied themselves of their value for the Spiritual man. which are but two accounts of the same thing. the in. But the Spiritual Man enters a new order. When the series is completed. first in the terms of the naturalist. lest they should be tempted to delay over them. to hold that all life exists for the purposes of Soul. The birth and growth of the Spiritual Man. the crowning transformation. radiant with infinite Light. it is the culmination. turns again home". where "that which flowed f rom out the boundless deep. in the Circle of Necessity. in which our wise philosopher finally reconciles the naturalists and the idealists. and they are left facing the path itself. This spiritual birth. which inheres in Nature.It is a part of the beauty and wisdom of the great Indian teachings. says our philosopher. End of the Project Gutenberg Etext of The Yoga Sutras of Patanjali by Charles Johnston . in all that is not Spirit. Therefore those who study the wise philosopher. Here we have a splendid generalization. have no excuse to linger over dialetic subtleties or disputes. leading up to this.