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diff --git a/2526-h/2526-h.htm b/2526-h/2526-h.htm new file mode 100644 index 0000000..4f78abb --- /dev/null +++ b/2526-h/2526-h.htm @@ -0,0 +1,4740 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" +"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> +<meta http-equiv="Content-Style-Type" content="text/css" /> +<title>The Project Gutenberg eBook of The Yoga Sutras of Patanjali, by Charles Johnston</title> + +<style type="text/css"> + +body { margin-left: 20%; + margin-right: 20%; + text-align: justify; } + +h1, h2, h3, h4, h5 {text-align: center; font-style: normal; font-weight: +normal; line-height: 1.5; margin-top: .5em; margin-bottom: .5em;} + +h1 {font-size: 300%; + margin-top: 0.6em; + margin-bottom: 0.6em; + letter-spacing: 0.12em; + word-spacing: 0.2em; + text-indent: 0em;} +h2 {font-size: 150%; margin-top: 2em; margin-bottom: 1em;} +h3 {font-size: 130%; margin-top: 1em;} +h4 {font-size: 120%;} +h5 {font-size: 110%;} + +.no-break {page-break-before: avoid;} /* for epubs */ + +div.chapter {page-break-before: always; margin-top: 4em;} + +hr {width: 80%; margin-top: 2em; margin-bottom: 2em;} + +p {text-indent: 1em; + margin-top: 0.25em; + margin-bottom: 0.25em; } + +.p1 {margin-top: 1em; + font-weight: bold;} + +p.poem {text-indent: 0%; + margin-left: 10%; + font-size: 90%; + margin-top: 1em; + margin-bottom: 1em; } + +p.noindent {text-indent: 0% } + +p.center {text-align: center; + text-indent: 0em; + margin-top: 1em; + margin-bottom: 1em; } + +a:link {color:blue; text-decoration:none} +a:visited {color:blue; text-decoration:none} +a:hover {color:red} + +</style> + +</head> + +<body> + +<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The Yoga Sutras of Patanjali, by Charles Johnston</div> +<div style='display:block; margin:1em 0'> +This eBook is for the use of anyone anywhere in the United States and +most other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms +of the Project Gutenberg License included with this eBook or online +at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you +are not located in the United States, you will have to check the laws of the +country where you are located before using this eBook. +</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Yoga Sutras of Patanjali</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Charles Johnston</div> +<div style='display:block; margin:1em 0'>Release Date: February, 2001 [eBook #2526]<br /> +[Most recently updated: May 14, 2022]</div> +<div style='display:block; margin:1em 0'>Language: English</div> +<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div> +<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: J. C. Byers and Dringbloom</div> +<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE YOGA SUTRAS OF PATANJALI ***</div> + +<h1>THE YOGA SUTRAS OF PATANJALI</h1> + +<h3>“The Book of the Spiritual Man”</h3> + +<p class="center"> +An Interpretation By +</p> + +<h2 class="no-break">Charles Johnston</h2> + +<p class="center"> +Bengal Civil Service, Retired;<br/> +Indian Civil Service, Sanskrit Prizeman;<br/> +Dublin University, Sanskrit Prizeman +</p> + +<hr /> + +<h2>Contents</h2> + +<table summary="" style=""> + +<tr> +<td> <a href="#chap01">INTRODUCTION TO BOOK I</a></td> +</tr> + +<tr> +<td> <a href="#chap02">BOOK I</a></td> +</tr> + +<tr> +<td> <a href="#chap03">INTRODUCTION TO BOOK II</a></td> +</tr> + +<tr> +<td> <a href="#chap04">BOOK II</a></td> +</tr> + +<tr> +<td> <a href="#chap05">INTRODUCTION TO BOOK III</a></td> +</tr> + +<tr> +<td> <a href="#chap06">BOOK III</a></td> +</tr> + +<tr> +<td> <a href="#chap07">INTRODUCTION TO BOOK IV</a></td> +</tr> + +<tr> +<td> <a href="#chap08">BOOK IV</a></td> +</tr> + +</table> + +<div class="chapter"> + +<h2><a name="chap01"></a>INTRODUCTION TO BOOK I</h2> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +At this point may come a word of explanation. I have been asked why I use the +word Sutras, for these rules of Patanjali’s system, when the word +Aphorism has been connected with them in our minds for a generation. The reason +is this: the name Aphorism suggests, to me at least, a pithy sentence of very +general application; a piece of proverbial wisdom that may be quoted in a good +many sets of circumstance, and which will almost bear on its face the evidence +of its truth. But with a Sutra the case is different. It comes from the same +root as the word “sew,” and means, indeed, a thread, suggesting, +therefore, a close knit, consecutive chain of argument. Not only has each Sutra +a definite place in the system, but further, taken out of this place, it will +be almost meaningless, and will by no means be self-evident. So I have thought +best to adhere to the original word. The Sutras of Patanjali are as closely +knit together, as dependent on each other, as the propositions of Euclid, and +can no more be taken out of their proper setting. +</p> + +<p> +In the second part of the first book, the problem of the emergence of the +spiritual man is further dealt with. We are led to the consideration of the +barriers to his emergence, of the overcoming of the barriers, and of certain +steps and stages in the ascent from the ordinary consciousness of practical +life, to the finer, deeper, radiant consciousness of the spiritual man. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap02"></a>BOOK I</h2> + +<p class="p1"> +1. OM: Here follows Instruction in Union. +</p> + +<p> +Union, here as always in the Scriptures of India, means union of the individual +soul with the Oversoul; of the personal consciousness with the Divine +Consciousness, whereby the mortal becomes immortal, and enters the Eternal. +Therefore, salvation is, first, freedom from sin and the sorrow which comes +from sin, and then a divine and eternal well-being, wherein the soul partakes +of the being, the wisdom and glory of God. +</p> + +<p class="p1"> +2. Union, spiritual consciousness, is gained through control of the versatile +psychic nature. +</p> + +<p> +The goal is the full consciousness of the spiritual man, illumined by the +Divine Light. Nothing except the obdurate resistance of the psychic nature +keeps us back from the goal. The psychical powers are spiritual powers run +wild, perverted, drawn from their proper channel. Therefore our first task is, +to regain control of this perverted nature, to chasten, purify and restore the +misplaced powers. +</p> + +<p class="p1"> +3. Then the Seer comes to consciousness in his proper nature. +</p> + +<p> +Egotism is but the perversion of spiritual being. Ambition is the inversion of +spiritual power. Passion is the distortion of love. The mortal is the +limitation of the immortal. When these false images give place to true, then +the spiritual man stands forth luminous, as the sun, when the clouds disperse. +</p> + +<p class="p1"> +4. Heretofore the Seer has been enmeshed in the activities of the psychic +nature. +</p> + +<p> +The power and life which are the heritage of the spiritual man have been caught +and enmeshed in psychical activities. Instead of pure being in the Divine, +there has been fretful, combative, egotism, its hand against every man. Instead +of the light of pure vision, there have been restless senses nave been re and +imaginings. Instead of spiritual joy, the undivided joy of pure being, there +has been self-indulgence of body and mind. These are all real forces, but +distorted from their true nature and goal. They must be extricated, like gems +from the matrix, like the pith from the reed, steadily, without destructive +violence. Spiritual powers are to be drawn forth from the psychic meshes. +</p> + +<p class="p1"> +5. The psychic activities are five; they are either subject or not subject to +the five hindrances (Book II, 3). +</p> + +<p> +The psychic nature is built up through the image-making power, the power which +lies behind and dwells in mind-pictures. These pictures do not remain quiescent +in the mind; they are kinetic, restless, stimulating to new acts. Thus the +mind-image of an indulgence suggests and invites to a new indulgence; the +picture of past joy is framed in regrets or hopes. And there is the ceaseless +play of the desire to know, to penetrate to the essence of things, to classify. +This, too, busies itself ceaselessly with the mind-images. So that we may +classify the activities of the psychic nature thus: +</p> + +<p class="p1"> +6. These activities are: Sound intellection, unsound intellection, predication, +sleep, memory. +</p> + +<p> +We have here a list of mental and emotional powers; of powers that picture and +observe, and of powers that picture and feel. But the power to know and feel is +spiritual and immortal. What is needed is, not to destroy it, but to raise it +from the psychical to the spiritual realm. +</p> + +<p class="p1"> +7. The elements of sound intellection are: direct observation, inductive +reason, and trustworthy testimony. +</p> + +<p> +Each of these is a spiritual power, thinly veiled. Direct observation is the +outermost form of the Soul’s pure vision. Inductive reason rests on the +great principles of continuity and correspondence; and these, on the supreme +truth that all life is of the One. Trustworthy testimony, the sharing of one +soul in the wisdom of another, rests on the ultimate oneness of all souls. +</p> + +<p class="p1"> +8. Unsound intellection is false understanding, not resting on a perception of +the true nature of things. +</p> + +<p> +When the object is not truly perceived, when the observation is inaccurate and +faulty, thought or reasoning based on that mistaken perception is of necessity +false and unsound. +</p> + +<p class="p1"> +9. Predication is carried on through words or thoughts not resting on an object +perceived. +</p> + +<p> +The purpose of this Sutra is, to distinguish between the mental process of +predication, and observation, induction or testimony. Predication is the +attribution of a quality or action to a subject, by adding to it a predicate. +In the sentence, “the man is wise,” “the man” is the +subject; “is wise” is the predicate. This may be simply an +interplay of thoughts, without the presence of the object thought of; or the +things thought of may be imaginary or unreal; while observation, induction and +testimony always go back to an object. +</p> + +<p class="p1"> +10. Sleep is the psychic condition which rests on mind states, all material +things being absent. +</p> + +<p> +In waking life, we have two currents of perception; an outer current of +physical things seen and heard and perceived; an inner current of mind-images +and thoughts. The outer current ceases in sleep; the inner current continues, +and watching the mind-images float before the field of consciousness, we +“dream.” Even when there are no dreams, there is still a certain +consciousness in sleep, so that, on waking, one says, “I have slept +well,” or “I have slept badly.” +</p> + +<p class="p1"> +11. Memory is holding to mind-images of things perceived, without modifying +them. +</p> + +<p> +Here, as before, the mental power is explained in terms of mind-images, which +are the material of which the psychic world is built, Therefore the sages teach +that the world of our perception, which is indeed a world of mind-images, is +but the wraith or shadow of the real and everlasting world. In this sense, +memory is but the psychical inversion of the spiritual, ever-present vision. +That which is ever before the spiritual eye of the Seer needs not to be +remembered. +</p> + +<p class="p1"> +12. The control of these psychic activities comes through the right use of the +will, and through ceasing from self-indulgence. +</p> + +<p> +If these psychical powers and energies, even such evil things as passion and +hate and fear, are but spiritual powers fallen and perverted, how are we to +bring about their release and restoration? Two means are presented to us: the +awakening of the spiritual will, and the purification of mind and thought. +</p> + +<p class="p1"> +13. The right use of the will is the steady, effort to stand in spiritual +being. +</p> + +<p> +We have thought of ourselves, perhaps, as creatures moving upon this earth, +rather helpless, at the mercy of storm and hunger and our enemies. We are to +think of ourselves as immortals, dwelling in the Light, encompassed and +sustained by spiritual powers. The steady effort to hold this thought will +awaken dormant and unrealized powers, which will unveil to us the nearness of +the Eternal. +</p> + +<p class="p1"> +14. This becomes a firm resting-place, when followed long, persistently, with +earnestness. +</p> + +<p> +We must seek spiritual life in conformity with the laws of spiritual life, with +earnestness, humility, gentle charity, which is an acknowledgment of the One +Soul within us all. Only through obedience to that shared Life, through +perpetual remembrance of our oneness with all Divine Being, our nothingness +apart from Divine Being, can we enter our inheritance. +</p> + +<p class="p1"> +15. Ceasing from self-indulgence is conscious mastery over the thirst for +sensuous pleasure here or hereafter. +</p> + +<p> +Rightly understood, the desire for sensation is the desire of being, the +distortion of the soul’s eternal life. The lust of sensual stimulus and +excitation rests on the longing to feel one’s life keenly, to gain the +sense of being really alive. This sense of true life comes only with the coming +of the soul, and the soul comes only in silence, after self-indulgence has been +courageously and loyally stilled, through reverence before the coming soul. +</p> + +<p class="p1"> +16. The consummation of this is freedom from thirst for any mode of psychical +activity, through the establishment of the spiritual man. +</p> + +<p> +In order to gain a true understanding of this teaching, study must be +supplemented by devoted practice, faith by works. The reading of the words will +not avail. There must be a real effort to stand as the Soul, a real ceasing +from self-indulgence. With this awakening of the spiritual will, and +purification, will come at once the growth of the spiritual man and our +awakening consciousness as the spiritual man; and this, attained in even a +small degree, will help us notably in our contest. To him that hath, shall be +given. +</p> + +<p class="p1"> +17. Meditation with an object follows these stages: first, exterior examining, +then interior judicial action, then joy, then realization of individual being. +</p> + +<p> +In the practice of meditation, a beginning may be made by fixing the attention +upon some external object, such as a sacred image or picture, or a part of a +book of devotion. In the second stage, one passes from the outer object to an +inner pondering upon its lessons. The third stage is the inspiration, the +heightening of the spiritual will, which results from this pondering. The +fourth stage is the realization of one’s spiritual being, as enkindled by +this meditation. +</p> + +<p class="p1"> +18. After the exercise of the will has stilled the psychic activities, +meditation rests only on the fruit of former meditations. +</p> + +<p> +In virtue of continued practice and effort, the need of an external object on +which to rest the meditation is outgrown. An interior state of spiritual +consciousness is reached, which is called “the cloud of things +knowable” (Book IV, 29). +</p> + +<p class="p1"> +19. Subjective consciousness arising from a natural cause is possessed by those +who have laid aside their bodies and been absorbed into subjective nature. +</p> + +<p> +Those who have died, entered the paradise between births, are in a condition +resembling meditation without an external object. But in the fullness of time, +the seeds of desire in them will spring up, and they will be born again into +this world. +</p> + +<p class="p1"> +20. For the others, there is spiritual consciousness, led up to by faith, +valour, right mindfulness, one-pointedness, perception. +</p> + +<p> +It is well to keep in mind these steps on the path to illumination: faith, +valour, right mindfulness, one-pointedness, perception. Not one can be +dispensed with; all must be won. First faith; and then from faith, valour; from +valour, right mindfulness; from right mindfulness, a one-pointed aspiration +toward the soul; from this, perception; and finally, full vision as the soul. +</p> + +<p class="p1"> +21. Spiritual consciousness is nearest to those of keen, intense will. +</p> + +<p> +The image used is the swift impetus of the torrent; the kingdom must be taken +by force. Firm will comes only through effort; effort is inspired by faith. The +great secret is this: it is not enough to have intuitions; we must act on them; +we must live them. +</p> + +<p class="p1"> +22. The will may be weak, or of middle strength, or intense. +</p> + +<p> +Therefore there is a spiritual consciousness higher than this. For those of +weak will, there is this counsel: to be faithful in obedience, to live the +life, and thus to strengthen the will to more perfect obedience. The will is +not ours, but God’s, and we come into it only through obedience. As we +enter into the spirit of God, we are permitted to share the power of God. +</p> + +<p> + Higher than the three stages of the way is the goal, the end of the way. +</p> + +<p class="p1"> +23. Or spiritual consciousness may be gained by ardent service of the Master. +</p> + +<p> +If we think of our lives as tasks laid on us by the Master of Life, if we look +on all duties as parts of that Master’s work, entrusted to us, and +forming our life-work; then, if we obey, promptly, loyally, sincerely, we shall +enter by degrees into the Master’s life and share the Master’s +power. Thus we shall be initiated into the spiritual will. +</p> + +<p class="p1"> +24. The Master is the spiritual man, who is free from hindrances, bondage to +works, and the fruition and seed of works. +</p> + +<p> +The Soul of the Master, the Lord, is of the same nature as the soul in us; but +we still bear the burden of many evils, we are in bondage through our former +works, we are under the dominance of sorrow. The Soul of the Master is free +from sin and servitude and sorrow. +</p> + +<p class="p1"> +25. In the Master is the perfect seed of Omniscience. +</p> + +<p> +The Soul of the Master is in essence one with the Oversoul, and therefore +partaker of the Oversoul’s all-wisdom and all-power. All spiritual +attainment rests on this, and is possible because the soul and the Oversoul are +One. +</p> + +<p class="p1"> +26. He is the Teacher of all who have gone before, since he is not limited by +Time. +</p> + +<p> +From the beginning, the Oversoul has been the Teacher of all souls, which, by +their entrance into the Oversoul, by realizing their oneness with the Oversoul, +have inherited the kingdom of the Light. For the Oversoul is before Time, and +Time, father of all else, is one of His children. +</p> + +<p class="p1"> +27. His word is OM. +</p> + +<p> +OM: the symbol of the Three in One, the three worlds in the Soul; the three +times, past, present, future, in Eternity; the three Divine Powers, Creation, +Preservation, Transformation, in the one Being; the three essences, +immortality, omniscience, joy, in the one Spirit. This is the Word, the Symbol, +of the Master and Lord, the perfected Spiritual Man. +</p> + +<p class="p1"> +28. Let there be soundless repetition of OM and meditation thereon. +</p> + +<p> +This has many meanings, in ascending degrees. There is, first, the potency of +the word itself, as of all words. Then there is the manifold significance of +the symbol, as suggested above. Lastly, there is the spiritual realization of +the high essences thus symbolized. Thus we rise step by step to the Eternal. +</p> + +<p class="p1"> +29. Thence come the awakening of interior consciousness, and the removal of +barriers. +</p> + +<p> +Here again faith must be supplemented by works, the life must be led as well as +studied, before the full meaning can be understood. The awakening of spiritual +consciousness can only be understood in measure as it is entered. It can only +be entered where the conditions are present: purity of heart, and strong +aspiration, and the resolute conquest of each sin. +</p> + +<p> +This, however, 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; that, as we dwell, not in past, present or future, but in the +Eternal, we become more at one with the Eternal; that, as we view all +organization, preservation, mutation as the work of the Divine One, we shall +come more into harmony with the One, and thus remove the barrier’ in our +path toward the Light. +</p> + +<p> +In the second part of the first book, the problem of the emergence of the +spiritual man is further dealt with. We are led to the consideration of the +barriers to his emergence, of the overcoming of the barriers, and of certain +steps and stages in the ascent from the ordinary consciousness of practical +life, to the finer, deeper, radiant consciousness of the spiritual man. +</p> + +<p class="p1"> +30. The barriers to interior consciousness, which drive the psychic nature this +way and that, are these: sickness, inertia, doubt, lightmindedness, laziness, +intemperance, false notions, inability to reach a stage of meditation, or to +hold it when reached. +</p> + +<p> +We must remember that we are considering the spiritual man as enwrapped and +enmeshed by the psychic nature, the emotional and mental powers; and as unable +to come to clear consciousness, unable to stand and see clearly, because of the +psychic veils of the personality. Nine of these are enumerated, and they go +pretty thoroughly into the brute toughness of the psychic nature. +</p> + +<p> +Sickness is included rather for its effect on the emotions and mind, since +bodily infirmity, such as blindness or deafness, is no insuperable barrier to +spiritual life, and may sometimes be a help, as cutting off distractions. It +will be well for us to ponder over each of these nine activities, thinking of +each as a psychic state, a barrier to the interior consciousness of the +spiritual man. +</p> + +<p class="p1"> +31. Grieving, despondency, bodily restlessness, the drawing in and sending +forth of the life-breath also contribute to drive the psychic nature to and +fro. +</p> + +<p> +The first two moods are easily understood. We can well see bow a sodden psychic +condition, flagrantly opposed to the pure and positive joy of spiritual life, +would be a barrier. The next, bodily restlessness, is in a special way the +fault of our day and generation. When it is conquered, mental restlessness will +be half conquered, too. +</p> + +<p> +The next two terms, concerning the life breath, offer some difficulty. The +surface meaning is harsh and irregular breathing; the deeper meaning is a life +of harsh and irregular impulses. +</p> + +<p class="p1"> +32. Steady application to a principle is the way to put a stop to these. +</p> + +<p> +The will, which, in its pristine state, was full of vigour, has been steadily +corrupted by self-indulgence, the seeking of moods and sensations for +sensation’s sake. Hence come all the morbid and sickly moods of the mind. +The remedy is a return to the pristine state of the will, by vigorous, positive +effort; or, as we are here told, by steady application to a principle. The +principle to which we should thus steadily apply ourselves should be one +arising from the reality of spiritual life; valorous work for the soul, in +others as in ourselves. +</p> + +<p class="p1"> +33. By sympathy with the happy, compassion for the sorrowful, delight in the +holy, disregard of the unholy, the psychic nature moves to gracious peace. +</p> + +<p> +When we are wrapped up in ourselves, shrouded with the cloak of our egotism, +absorbed in our pains and bitter thoughts, we are not willing to disturb or +strain our own sickly mood by giving kindly sympathy to the happy, thus +doubling their joy, or by showing compassion for the sad, thus halving their +sorrow. We refuse to find delight in holy things, and let the mind brood in sad +pessimism on unholy things. All these evil psychic moods must be conquered by +strong effort of will. 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. +</p> + +<p class="p1"> +34. Or peace may be reached by the even sending forth and control of the +life-breath. +</p> + +<p> +Here again we may look for a double meaning: first, that even and quiet +breathing which is a part of the victory over bodily restlessness; then the +even and quiet tenor of life, without harsh or dissonant impulses, which brings +stillness to the heart. +</p> + +<p class="p1"> +35. Faithful, persistent application to any object, if completely attained, +will bind the mind to steadiness. +</p> + +<p> +We are still considering how to overcome the wavering and perturbation of the +psychic nature, which make it quite unfit to transmit the inward consciousness +and stillness. We are once more told to use the will, and to train it by steady +and persistent work: by “sitting close” to our work, in the phrase +of the original. +</p> + +<p class="p1"> +36. As also will a joyful, radiant spirit. +</p> + +<p> +There is no such illusion as gloomy pessimism, and it has been truly said that +a man’s cheerfulness is the measure of his faith. Gloom, despondency, the +pale cast of thought, are very amenable to the will. Sturdy and courageous +effort will bring a clear and valorous mind. But it must always be remembered +that this is not for solace to the personal man, but is rather an offering to +the ideal of spiritual life, a contribution to the universal and universally +shared treasure in heaven. +</p> + +<p class="p1"> +37. Or the purging of self-indulgence from the psychic nature. +</p> + +<p> +We must recognize that the fall of man is a reality, exemplified in our own +persons. We have quite other sins than the animals, and far more deleterious; +and they have all come through self-indulgence, with which our psychic natures +are soaked through and through. As we climbed down hill for our pleasure, so +must we climb up again for our purification and restoration to our former high +estate. The process is painful, perhaps, yet indispensable. +</p> + +<p class="p1"> +38. Or a pondering on the perceptions gained in dreams and dreamless sleep. +</p> + +<p> +For the Eastern sages, dreams are, it is true, made up of images of waking +life, reflections of what the eyes have seen and the ears heard. But dreams are +something more, for the images are in a sense real, objective on their own +plane; and the knowledge that there is another world, even a dream-world, +lightens the tyranny of material life. Much of poetry and art is such a solace +from dreamland. But there is more in dream, for it may image what is above, as +well as what is below; not only the children of men, but also the children by +the shore of the immortal sea that brought us hither, may throw their images on +this magic mirror: so, too, of the secrets of dreamless sleep with its pure +vision, in even greater degree. +</p> + +<p class="p1"> +39. Or meditative brooding on what is dearest to the heart. +</p> + +<p> +Here is a thought which our own day is beginning to grasp: that love is a form +of knowledge; that we truly know any thing or any person, by becoming one +therewith, in love. Thus love has a wisdom that the mind cannot claim, and by +this hearty love, this becoming one with what is beyond our personal borders, +we may take a long step toward freedom. Two directions for this may be +suggested: the pure love of the artist for his work, and the earnest, +compassionate search into the hearts of others. +</p> + +<p class="p1"> +40. Thus he masters all, from the atom to the Infinite. +</p> + +<p> +Newton was asked how he made his discoveries. By intending my mind on them, he +replied. This steady pressure, this becoming one with what we seek to +understand, whether it be atom or soul, is the one means to know. When we +become a thing, we really know it, not otherwise. Therefore live the life, to +know the doctrine; do the will of the Father, if you would know the Father. +</p> + +<p class="p1"> +41. When the perturbations of the psychic nature have all been stilled, then +the consciousness, like a pure crystal, takes the colour of what it rests on, +whether that be the perceiver, perceiving, or the thing perceived. +</p> + +<p> +This is a fuller expression of the last Sutra, and is so lucid that comment can +hardly add to it. Everything is either perceiver, perceiving, or the thing +perceived; or, as we might say, consciousness, force, or matter. The sage tells +us that the one key will unlock the secrets of all three, the secrets of +consciousness, force and matter alike. The thought is, that the cordial +sympathy of a gentle heart, intuitively understanding the hearts of others, is +really a manifestation of the same power as that penetrating perception whereby +one divines the secrets of planetary motions or atomic structure. +</p> + +<p class="p1"> +42. When the consciousness, poised in perceiving, blends together the name, the +object dwelt on and the idea, this is perception with exterior consideration. +</p> + +<p> +In the first stage of the consideration of an external object, the perceiving +mind comes to it, preoccupied by the name and idea conventionally associated +with that object. For example, in coming to the study of a book, we think of +the author, his period, the school to which he belongs. The second stage, set +forth in the next Sutra, goes directly to the spiritual meaning of the book, +setting its traditional trappings aside and finding its application to our own +experience and problems. +</p> + +<p> +The commentator takes a very simple illustration: a cow, where one considers, +in the first stage, the name of the cow, the animal itself and the idea of a +cow in the mind. In the second stage, one pushes these trappings aside and, +entering into the inmost being of the cow, shares its consciousness, as do some +of the artists who paint cows. They get at the very life of what they study and +paint. +</p> + +<p class="p1"> +43. When the object dwells in the mind, clear of memory-pictures, uncoloured by +the mind, as a pure luminous idea, this is perception without exterior or +consideration. +</p> + +<p> +We are still considering external, visible objects. Such perception as is here +described is of the nature of that penetrating vision whereby Newton, intending +his mind on things, made his discoveries, or that whereby a really great +portrait painter pierces to the soul of him whom he paints, and makes that soul +live on canvas. These stages of perception are described in this way, to lead +the mind up to an understanding of the piercing soul-vision of the spiritual +man, the immortal. +</p> + +<p class="p1"> +44. The same two steps, when referring to things of finer substance, are said +to be with, or without, judicial action of the mind. +</p> + +<p> +We now come to mental or psychical objects: to images in the mind. It is +precisely by comparing, arranging and superposing these mind-images that we get +our general notions or concepts. This process of analysis and synthesis, +whereby we select certain qualities in a group of mind-images, and then range +together those of like quality, is the judicial action of the mind spoken of. +But when we exercise swift divination upon the mind images, as does a poet or a +man of genius, then we use a power higher than the judicial, and one nearer to +the keen vision of the spiritual man. +</p> + +<p class="p1"> +45. Subtle substance rises in ascending degrees, to that pure nature which has +no distinguishing mark. +</p> + +<p> +As we ascend from outer material things which are permeated by separateness, +and whose chief characteristic is to be separate, just as so many pebbles are +separate from each other; as we ascend, first, to mind-images, which overlap +and coalesce in both space and time, and then to ideas and principles, we +finally come to purer essences, drawing ever nearer and nearer to unity. +</p> + +<p> +Or we may illustrate this principle thus. Our bodily, external selves are quite +distinct and separate, in form, name, place, substance; our mental selves, of +finer substance, meet and part, meet and part again, in perpetual concussion +and interchange; our spiritual selves attain true consciousness through unity, +where the partition wall between us and the Highest, between us and others, is +broken down and we are all made perfect in the One. The highest riches are +possessed by all pure souls, only when united. Thus we rise from separation to +true individuality in unity. +</p> + +<p class="p1"> +46. The above are the degrees of limited and conditioned spiritual +consciousness, still containing the seed of separateness. +</p> + +<p> +In the four stages of perception above described, the spiritual vision is still +working through the mental and psychical, the inner genius is still expressed +through the outer, personal man. The spiritual man has yet to come completely +to consciousness as himself, in his own realm, the psychical veils laid aside. +</p> + +<p class="p1"> +47. When pure perception without judicial action of the mind is reached, there +follows the gracious peace of the inner self. +</p> + +<p> +We have instanced certain types of this pure perception: the poet’s +divination, whereby he sees the spirit within the symbol, likeness in things +unlike, and beauty in all things; the pure insight of the true philosopher, +whose vision rests not on the appearances of life, but on its realities; or the +saint’s firm perception of spiritual life and being. All these are far +advanced on the way; they have drawn near to the secret dwelling of peace. +</p> + +<p class="p1"> +48. In that peace, perception is unfailingly true. +</p> + +<p> +The poet, the wise philosopher and the saint not only reach a wide and luminous +consciousness, but they gain certain knowledge of substantial reality. When we +know, we know that we know. For we have come to the stage where we know things +by being them, and nothing can be more true than being. We rest on the rock, +and know it to be rock, rooted in the very heart of the world. +</p> + +<p class="p1"> +49. The object of this perception is other than what is learned from the sacred +books, or by sound inference, since this perception is particular. +</p> + +<p> +The distinction is a luminous and inspiring one. The Scriptures teach general +truths, concerning universal spiritual life and broad laws, and inference from +their teaching is not less general. But the spiritual perception of the +awakened Seer brings particular truth concerning his own particular life and +needs, whether these be for himself or others. He receives defined, precise +knowledge, exactly applying to what he has at heart. +</p> + +<p class="p1"> +50. The impress on the consciousness springing from this perception supersedes +all previous impressions. +</p> + +<p> +Each state or field of the mind, each field of knowledge, so to speak, which is +reached by mental and emotional energies, is a psychical state, just as the +mind picture of a stage with the actors on it, is a psychical state or field. +When the pure vision, as of the poet, the philosopher, the saint, fills the +whole field, all lesser views and visions are crowded out. This high +consciousness displaces all lesser consciousness. Yet, in a certain sense, that +which is viewed as part, even by the vision of a sage, has still an element of +illusion, a thin psychical veil, however pure and luminous that veil may be. It +is the last and highest psychic state. +</p> + +<p class="p1"> +51. When this impression ceases, then, since all impressions have ceased, there +arises pure spiritual consciousness, with no seed of separateness left. +</p> + +<p> +The last psychic veil is drawn aside, and the spiritual man stands with +unveiled vision, pure serene. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap03"></a>INTRODUCTION TO BOOK II</h2> + +<p> +The first book of Patanjali’s Yoga Sutras is called the Book of Spiritual +Consciousness. The second book, which we now begin, is the Book of the Means of +Soul Growth. And we must remember that soul growth here means the growth of the +realization of the spiritual man, or, to put the matter more briefly, the +growth of the spiritual man, and the disentangling of the spiritual man from +the wrappings, the veils, the disguises laid upon him by the mind and the +psychical nature, wherein he is enmeshed, like a bird caught in a net. +</p> + +<p> +The question arises: By what means may the spiritual man be freed from these +psychical meshes and disguises, so that he may stand forth above death, in his +radiant eternalness and divine power? And the second book sets itself to answer +this very question, and to detail the means in a way entirely practical and +very lucid, so that he who runs may read, and he who reads may understand and +practise. +</p> + +<p> +The second part of the second book is concerned with practical spiritual +training, that is, with the earlier practical training of the spiritual man. +</p> + +<p> +The most striking thing in it is the emphasis laid on the Commandments, which +are precisely those of the latter part of the Decalogue, together with +obedience to the Master. Our day and generation is far too prone to fancy that +there can be mystical life and growth on some other foundation, on the +foundation, for example, of intellectual curiosity or psychical selfishness. In +reality, on this latter foundation the life of the spiritual man can never be +built; nor, indeed, anything but a psychic counterfeit, a dangerous delusion. +</p> + +<p> +Therefore Patanjali, like every great spiritual teacher, meets the question: +What must I do to be saved? with the age-old answer: Keep the Commandments. +Only after the disciple can say, These have I kept, can there be the further +and finer teaching of the spiritual Rules. +</p> + +<p> +It is, therefore, vital for us to realize that the Yoga system, like every true +system of spiritual teaching, rests on this broad and firm foundation of +honesty, truth, cleanness, obedience. Without these, there is no salvation; and +he who practices these, even though ignorant of spiritual things, is laying up +treasure against the time to come. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap04"></a>BOOK II</h2> + +<p class="p1"> +1. The practices which make for union with the Soul are: fervent aspiration, +spiritual reading, and complete obedience to the Master. +</p> + +<p> +The word which I have rendered “fervent aspiration” means primarily +“fire”; and, in the Eastern teaching, it means the fire which gives +life and light, and at the same time the fire which purifies. We have, +therefore, as our first practice, as the first of the means of spiritual +growth, that fiery quality of the will which enkindles and illumines, and, at +the same time, the steady practice of purification, the burning away of all +known impurities. Spiritual reading is so universally accepted and understood, +that it needs no comment. The very study of Patanjali’s Sutras is an +exercise in spiritual reading, and a very effective one. And so with all other +books of the Soul. Obedience to the Master means, that we shall make the will +of the Master our will, and shall confirm in all wave to the will of the +Divine, setting aside the wills of self, which are but psychic distortions of +the one Divine Will. The constant effort to obey in all the ways we know and +understand, will reveal new ways and new tasks, the evidence of new growth of +the Soul. Nothing will do more for the spiritual man in us than this, for there +is no such regenerating power as the awakening spiritual will. +</p> + +<p class="p1"> +2. Their aim is, to bring soul-vision, and to wear away hindrances. +</p> + +<p> +The aim of fervour, spiritual reading and obedience to the Master, is, to bring +soulvision, and to wear away hindrances. Or, to use the phrase we have already +adopted, the aim of these practices is, to help the spiritual man to open his +eyes; to help him also to throw aside the veils and disguises, the enmeshing +psychic nets which surround him, tying his hands, as it were, and bandaging his +eyes. And this, as all teachers testify, is a long and arduous task, a steady +up-hill fight, demanding fine courage and persistent toil. Fervour, the fire of +the spiritual will, is, as we said, two-fold: it illumines, and so helps the +spiritual man to see; and it also burns up the nets and meshes which ensnare +the spiritual man. So with the other means, spiritual reading and obedience. +Each, in its action, is two-fold, wearing away the psychical, and upbuilding +the spiritual man. +</p> + +<p class="p1"> +3. These are the hindrances: the darkness of unwisdom, self-assertion, lust +hate, attachment. +</p> + +<p> +Let us try to translate this into terms of the psychical and spiritual man. The +darkness of unwisdom is, primarily, the self-absorption of the psychical man, +his complete preoccupation with his own hopes and fears, plans and purposes, +sensations and desires; so that he fails to see, or refuses to see, that there +is a spiritual man; and so doggedly resists all efforts of the spiritual man to +cast off his psychic tyrant and set himself free. This is the real darkness; +and all those who deny the immortality of the soul, or deny the soul’s +existence, and so lay out their lives wholly for the psychical, mortal man and +his ambitions, are under this power of darkness. Born of this darkness, this +psychic self-absorption, is the dogged conviction that the psychic, personal +man has separate, exclusive interests, which he can follow for himself alone; +and this conviction, when put into practice in our life, leads to contest with +other personalities, and so to hate. This hate, again, makes against the +spiritual man, since it hinders the revelation of the high harmony between the +spiritual man and his other selves, a harmony to be revealed only through the +practice of love, that perfect love which casts out fear. +</p> + +<p> +In like manner, lust is the psychic man’s craving for the stimulus of +sensation, the din of which smothers the voice of the spiritual man, as, in +Shakespeare’s phrase, the cackling geese would drown the song of the +nightingale. And this craving for stimulus is the fruit of weakness, coming +from the failure to find strength in the primal life of the spiritual man. +</p> + +<p> +Attachment is but another name for psychic self-absorption; for we are +absorbed, not in outward things, but rather in their images within our minds; +our inner eyes are fixed on them; our inner desires brood over them; and em we +blind ourselves to the presence of the prisoner’ the enmeshed and +fettered spiritual man. +</p> + +<p class="p1"> +4. The darkness of unwisdom is the field of the others. These hindrances may be +dormant, or worn thin, or suspended, or expanded. +</p> + +<p> +Here we have really two Sutras in one. The first has been explained already: in +the darkness of unwisdom grow the parasites, hate, lust, attachment. They are +all outgrowths of the self-absorption of the psychical self. +</p> + +<p> +Next, we are told that these barriers may be either dormant, or suspended, or +expanded, or worn thin. Faults which are dormant will be brought out through +the pressure of life, or through the pressure of strong aspiration. Thus +expanded, they must be fought and conquered, or, as Patanjali quaintly says, +they must be worn thin,-as a veil might, or the links of manacles. +</p> + +<p class="p1"> +5 The darkness of ignorance is: holding that which is unenduring, impure, full +of pain, not the Soul, to be eternal, pure, full of joy, the Soul. +</p> + +<p> +This we have really considered already. The psychic man is unenduring, impure, +full of pain, not the Soul, not the real Self. The spiritual man is enduring, +pure, full of joy, the real Self. The darkness of unwisdom is, therefore, the +self-absorption of the psychical, personal man, to the exclusion of the +spiritual man. It is the belief, carried into action, that the personal man is +the real man, the man for whom we should toil, for whom we should build, for +whom we should live. This is that psychical man of whom it is said: he that +soweth to the flesh, shall of the flesh reap corruption. +</p> + +<p class="p1"> +6. Self-assertion comes from thinking of the Seer and the instrument of vision +as forming one self. +</p> + +<p> +This is the fundamental idea of the Sankhya philosophy, of which the Yoga is +avowedly the practical side. To translate this into our terms, we may say that +the Seer is the spiritual man; the instrument of vision is the psychical man, +through which the spiritual man gains experience of the outer world. But we +turn the servant into the master. We attribute to the psychical man, the +personal self, a reality which really belongs to the spiritual man alone; and +so, thinking of the quality of the spiritual man as belonging to the psychical, +we merge the spiritual man in the psychical; or, as the text says, we think of +the two as forming one self. +</p> + +<p class="p1"> +7. Lust is the resting in the sense of enjoyment. +</p> + +<p> +This has been explained again and again. Sensation, as, for example, the sense +of taste, is meant to be the guide to action; in this case, the choice of +wholesome food, and the avoidance of poisonous and hurtful things. But if we +rest in the sense of taste, as a pleasure in itself; rest, that is, in the +psychical side of taste, we fall into gluttony, and live to eat, instead of +eating to live. So with the other great organic power, the power of +reproduction. This lust comes into being, through resting in the sensation, and +looking for pleasure from that. +</p> + +<p class="p1"> +8. Hate is the resting in the sense of pain. +</p> + +<p> +Pain comes, for the most part, from the strife of personalities, the jarring +discords between psychic selves, each of which deems itself supreme. A dwelling +on this pain breeds hate, which tears the warring selves yet further asunder, +and puts new enmity between them, thus hindering the harmony of the Real, the +reconciliation through the Soul. +</p> + +<p class="p1"> +9. Attachment is the desire toward life, even in the wise, carried forward by +its own energy. +</p> + +<p> +The life here desired is the psychic life, the intensely vibrating life of the +psychical self. This prevails even in those who have attained much wisdom, so +long as it falls short of the wisdom of complete renunciation, complete +obedience to each least behest of the spiritual man, and of the Master who +guards and aids the spiritual man. +</p> + +<p> +The desire of sensation, the desire of psychic life, reproduces itself, carried +on by its own energy and momentum; and hence comes the circle of death and +rebirth, death and rebirth, instead of the liberation of the spiritual man. +</p> + +<p class="p1"> +10. These hindrances, when they have become subtle, are to be removed by a +countercurrent. +</p> + +<p> +The darkness of unwisdom is to be removed by the light of wisdom, pursued +through fervour, spiritual reading of holy teachings and of life itself, and by +obedience to the Master. +</p> + +<p> +Lust is to be removed by pure aspiration of spiritual life, which, bringing +true strength and stability, takes away the void of weakness which we try to +fill by the stimulus of sensations. +</p> + +<p> +Hate is to be overcome by love. The fear that arises through the sense of +separate, warring selves is to be stilled by the realization of the One Self, +the one soul in all. This realization is the perfect love that casts out fear. +</p> + +<p> +The hindrances are said to have become subtle when, by initial efforts, they +have been located and recognized in the psychic nature. +</p> + +<p class="p1"> +11. Their active turnings are to be removed by meditation. +</p> + +<p> +Here is, in truth, the whole secret of Yoga, the science of the soul. The +active turnings, the strident vibrations, of selfishness, lust and hate are to +be stilled by meditation, by letting heart and mind dwell in spiritual life, by +lifting up the heart to the strong, silent life above, which rests in the +stillness of eternal love, and needs no harsh vibration to convince it of true +being. +</p> + +<p class="p1"> +12. The burden of bondage to sorrow has its root in these hindrances. It will +be felt in this life, or in a life not yet manifested. +</p> + +<p> +The burden of bondage to sorrow has its root in the darkness of unwisdom, in +selfishness, in lust, in hate, in attachment to sensation. All these are, in +the last analysis, absorption in the psychical self; and this means sorrow, +because it means the sense of separateness, and this means jarring discord and +inevitable death. But the psychical self will breed a new psychical self, in a +new birth, and so new sorrows in a life not yet manifest. +</p> + +<p class="p1"> +13. From this root there grow and ripen the fruits of birth, of the life-span, +of all that is tasted in life. +</p> + +<p> +Fully to comment on this, would be to write a treatise on Karma and its +practical working in detail, whereby the place and time of the next birth, its +content and duration, are determined; and to do this the present commentator is +in no wise fitted. But this much is clearly understood: that, through a kind of +spiritual gravitation, the incarnating self is drawn to a home and life-circle +which will give it scope and discipline; and its need of discipline is clearly +conditioned by its character, its standing, its accomplishment. +</p> + +<p class="p1"> +14. These bear fruits of rejoicing, or of affliction, as they are sprung from +holy or unholy works. +</p> + +<p> +Since holiness is obedience to divine law, to the law of divine harmony, and +obedience to harmony strengthens that harmony in the soul, which is the one +true joy, therefore joy comes of holiness: comes, indeed, in no other way. And +as unholiness is disobedience, and therefore discord, therefore unholiness +makes for pain; and this two-fold law is true, whether the cause take effect in +this, or in a yet unmanifested birth. +</p> + +<p class="p1"> +15. To him who possesses discernment, all personal life is misery, because it +ever waxes and wanes, is ever afflicted with restlessness, makes ever new +dynamic impresses in the mind; and because all its activities war with each +other. +</p> + +<p> +The whole life of the psychic self is misery, because it ever waxes and wanes; +because birth brings inevitable death; because there is no expectation without +its shadow, fear. The life of the psychic self is misery, because it is +afflicted with restlessness; so that he who has much, finds not satisfaction, +but rather the whetted hunger for more. The fire is not quenched by pouring oil +on it; so desire is not quenched by the satisfaction of desire. Again, the life +of the psychic self is misery, because it makes ever new dynamic impresses in +the mind; because a desire satisfied is but the seed from which springs the +desire to find like satisfaction again. The appetite comes in eating, as the +proverb says, and grows by what it feeds on. And the psychic self, torn with +conflicting desires, is ever the house divided against itself, which must +surely fall. +</p> + +<p class="p1"> +16. This pain is to be warded off, before it has come. +</p> + +<p> +In other words, we cannot cure the pains of life by laying on them any balm. We +must cut the root, absorption in the psychical self. So it is said, there is no +cure for the misery of longing, but to fix the heart upon the eternal. +</p> + +<p class="p1"> +17. The cause of what is to be warded off, is the absorption of the Seer in +things seen. +</p> + +<p> +Here again we have the fundamental idea of the Sankhya, which is the +intellectual counterpart of the Yoga system. The cause of what is to be warded +off, the root of misery, is the absorption of consciousness in the psychical +man and the things which beguile the psychical man. The cure is liberation. +</p> + +<p class="p1"> +18. Things seen have as their property manifestation, action, inertia. They +form the basis of the elements and the sense-powers. They make for experience +and for liberation. +</p> + +<p> +Here is a whole philosophy of life. Things seen, the total of the phenomena, +possess as their property, manifestation, action, inertia: the qualities of +force and matter in combination. These, in their grosser form, make the +material world; in their finer, more subjective form, they make the psychical +world, the world of sense-impressions and mind-images. And through this +totality of the phenomenal, the soul gains experience, and is prepared for +liberation. In other words, the whole outer world exists for the purposes of +the soul, and finds in this its true reason for being. +</p> + +<p class="p1"> +19. The grades or layers of the Three Potencies are the defined, the undefined, +that with distinctive mark, that without distinctive mark. +</p> + +<p> +Or, as we might say, there are two strata of the physical, and two strata of +the psychical realms. In each, there is the side of form, and the side of +force. The form side of the physical is here called the defined. The force side +of the physical is the undefined, that which has no boundaries. So in the +psychical; there is the form side; that with distinctive marks, such as the +characteristic features of mind-images; and there is the force side, without +distinctive marks, such as the forces of desire or fear, which may flow now to +this mind-image, now to that. +</p> + +<p class="p1"> +20. The Seer is pure vision. Though pure, he looks out through the vesture of +the mind. +</p> + +<p> +The Seer, as always, is the spiritual man whose deepest consciousness is pure +vision, the pure life of the eternal. But the spiritual man, as yet unseeing in +his proper person, looks out on the world through the eyes of the psychical +man, by whom he is enfolded and enmeshed. The task is, to set this prisoner +free, to clear the dust of ages from this buried temple. +</p> + +<p class="p1"> +21. The very essence of things seen is, that they exist for the Seer. +</p> + +<p> +The things of outer life, not only material things, but the psychic man also, +exist in very deed for the purposes of the Seer, the Soul, the spiritual man +Disaster comes, when the psychical man sets up, so to speak, on his own +account, trying to live for himself alone, and taking material things to solace +his loneliness. +</p> + +<p class="p1"> +22. Though fallen away from him who has reached the goal, things seen have not +alto fallen away, since they still exist for others. +</p> + +<p> +When one of us conquers hate, hate does not thereby cease out of the world, +since others still hate and suffer hatred. So with other delusions, which hold +us in bondage to material things, and through which we look at all material +things. When the coloured veil of illusion is gone, the world which we saw +through it is also gone, for now we see life as it is, in the white radiance of +eternity. But for others the coloured veil remains, and therefore the world +thus coloured by it remains for them, and will remain till they, too, conquer +delusion. +</p> + +<p class="p1"> +23. The association of the Seer with things seen is the cause of the realizing +of the nature of things seen, and also of the realizing of the nature of the +Seer. +</p> + +<p> +Life is educative. All life’s infinite variety is for discipline, for the +development of the soul. So passing through many lives, the Soul learns the +secrets of the world, the august laws that are written in the form of the +snow-crystal or the majestic order of the stars. Yet all these laws are but +reflections, but projections outward, of the laws of the soul; therefore in +learning these, the soul learns to know itself. All life is but the mirror +wherein the Soul learns to know its own face. +</p> + +<p class="p1"> +24. The cause of this association is the darkness of unwisdom. +</p> + +<p> +The darkness of unwisdom is the absorption of consciousness in the personal +life, and in the things seen by the personal life. This is the fall, through +which comes experience, the learning of the lessons of life. When they are +learned, the day of redemption is at hand. +</p> + +<p class="p1"> +25. The bringing of this association to an end, by bringing the darkness of +unwisdom to an end, is the great liberation; this is the Seer’s +attainment of his own pure being. +</p> + +<p> +When the spiritual man has, through the psychical, learned all life’s +lessons, the time has come for him to put off the veil and disguise of the +psychical and to stand revealed a King, in the house of the Father. So shall he +enter into his kingdom, and go no more out. +</p> + +<p class="p1"> +26. A discerning which is carried on without wavering is the means of +liberation. +</p> + +<p> +Here we come close to the pure Vedanta, with its discernment between the +eternal and the temporal. St. Paul, following after Philo and Plato, lays down +the same fundamental principle: the things seen are temporal, the things unseen +are eternal. +</p> + +<p> +Patanjali means something more than an intellectual assent, though this too is +vital. He has in view a constant discriminating in act as well as thought; of +the two ways which present themselves for every deed or choice, always to +choose the higher way, that which makes for the things eternal: honesty rather +than roguery, courage and not cowardice, the things of another rather than +one’s own, sacrifice and not indulgence. This true discernment, carried +out constantly, makes for liberation. +</p> + +<p class="p1"> +27. His illuminations is sevenfold, rising In successive stages. +</p> + +<p> +Patanjali’s text does not tell us what the seven stages of this +illumination are. The commentator thus describes them: +</p> + +<p> +First, the danger to be escaped is recognized; it need not be recognized a +second time. Second, the causes of the danger to be escaped are worn away; they +need not be worn away a second time. Third, the way of escape is clearly +perceived, by the contemplation which checks psychic perturbation. Fourth, the +means of escape, clear discernment, has been developed. This is the fourfold +release belonging to insight. The final release from the psychic is three-fold: +As fifth of the seven degrees, the dominance of its thinking is ended; as +sixth, its potencies, like rocks from a precipice, fall of themselves; once +dissolved, they do not grow again. Then, as seventh, freed from these +potencies, the spiritual man stands forth in his own nature as purity and +light. Happy is the spiritual man who beholds this seven-fold illumination in +its ascending stages. +</p> + +<p class="p1"> +28. From steadfastly following after the means of Yoga, until impurity is worn +away, there comes the illumination of thought up to full discernment. +</p> + +<p> +Here, we enter on the more detailed practical teaching of Patanjali, with its +sound and luminous good sense. And when we come to detail the means of Yoga, we +may well be astonished at their simplicity. There is little in them that is +mysterious. They are very familiar. The essence of the matter lies in carrying +them out. +</p> + +<p class="p1"> +29. The eight means of Yoga are: the Commandments, the Rules, right Poise, +right Control of the life-force, Withdrawal, Attention, Meditation, +Contemplation. +</p> + +<p> +These eight means are to be followed in their order, in the sense which will +immediately be made clear. We can get a ready understanding of the first two by +comparing them with the Commandments which must be obeyed by all good citizens, +and the Rules which are laid on the members of religious orders. Until one has +fulfilled the first, it is futile to concern oneself with the second. And so +with all the means of Yoga. They must be taken in their order. +</p> + +<p class="p1"> +30. The Commandments are these: nom injury, truthfulness, abstaining from +stealing, from impurity, from covetousness. +</p> + +<p> +These five precepts are almost exactly the same as the Buddhist Commandments: +not to kill, not to steal, not to be guilty of incontinence, not to drink +intoxicants, to speak the truth. Almost identical is St. Paul’s list: +Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou +shalt not covet. And in the same spirit is the answer made to the young map +having great possessions, who asked, What shall I do to be saved? and received +the reply: Keep the Commandments. +</p> + +<p> +This broad, general training, which forms and develops human character, must be +accomplished to a very considerable degree, before there can be much hope of +success in the further stages of spiritual life. First the psychical, and then +the spiritual. First the man, then the angel. On this broad, humane and wise +foundation does the system of Patanjali rest. +</p> + +<p class="p1"> +31. The Commandments, not limited to any race, place, time or occasion, +universal, are the great obligation. +</p> + +<p> +The Commandments form the broad general training of humanity. Each one of them +rests on a universal, spiritual law. Each one of them expresses an attribute or +aspect of the Self, the Eternal; when we violate one of the Commandments, we +set ourselves against the law and being of the Eternal, thereby bringing +ourselves to inevitable con fusion. 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 being of the +Eternal Like the law of gravity, the need of air to breathe, these great laws +know no exceptions They are in force in all lands, throughout al times, for all +mankind. +</p> + +<p class="p1"> +32. The Rules are these: purity, serenity fervent aspiration, spiritual +reading, and per feet obedience to the Master. +</p> + +<p> +Here we have a finer law, one which humanity as a whole is less ready for, less +fit to obey. Yet we can see that these Rules are the same in essence as the +Commandments, but on a higher, more spiritual plane. The Commandments may be +obeyed in outer acts and abstinences; the Rules demand obedience of the heart +and spirit, a far more awakened and more positive consciousness. The Rules are +the spiritual counterpart of the Commandments, and they have finer degrees, for +more advanced spiritual growth. +</p> + +<p class="p1"> +33. When transgressions hinder, the weight of the imagination should be +thrown’ on the opposite side. +</p> + +<p> +Let us take a simple case, that of a thief, a habitual criminal, who has +drifted into stealing in childhood, before the moral consciousness has +awakened. We may imprison such a thief, and deprive him of all possibility of +further theft, or of using the divine gift of will. Or we may recognize his +disadvantages, and help him gradually to build up possessions which express his +will, and draw forth his self-respect. If we imagine that, after he has built +well, and his possessions have become dear to him, he himself is robbed, then +we can see how he would come vividly to realize the essence of theft and of +honesty, and would cleave to honest dealings with firm conviction. In some such +way does the great Law teach us. Our sorrows and losses teach us the pain of +the sorrow and loss we inflict on others, and so we cease to inflict them. +</p> + +<p> +Now as to the more direct application. To conquer a sin, let heart and mind +rest, not on the sin, but on the contrary virtue. Let the sin be forced out by +positive growth in the true direction, not by direct opposition. Turn away from +the sin and go forward courageously, constructively, creatively, in well-doing. +In this way the whole nature will gradually be drawn up to the higher level, on +which the sin does not even exist. The conquest of a sin is a matter of growth +and evolution, rather than of opposition. +</p> + +<p class="p1"> +34. Transgressions are injury, falsehood, theft, incontinence, envy; whether +committed, or caused, or assented to, through greed, wrath, or infatuation; +whether faint, or middling, or excessive; bearing endless, fruit of ignorance +and pain. Therefore must the weight be cast on the other side. +</p> + +<p> +Here are the causes of sin: greed, wrath, infatuation, with their effects, +ignorance and pain. The causes are to be cured by better wisdom, by a truer +understanding of the Self, of Life. For greed cannot endure before the +realization that the whole world belongs to the Self, which Self we are; nor +can we hold wrath against one who is one with the Self, and therefore with +ourselves; nor can infatuation, which is the seeking for the happiness of the +All in some limited part of it, survive the knowledge that we are heirs of the +All. Therefore let thought and imagination, mind and heart, throw their weight +on the other side; the side, not of the world, but of the Self. +</p> + +<p class="p1"> +35. Where non-injury is perfected, all enmity ceases in the presence of him who +possesses it. +</p> + +<p> +We come now to the spiritual powers which result from keeping the Commandments; +from the obedience to spiritual law which is the keeping of the Commandments. +Where the heart is full of kindness which seeks no injury to another, either in +act or thought or wish, this full love creates an atmosphere of harmony, whose +benign power touches with healing all who come within its influence. Peace in +the heart radiates peace to other hearts, even more surely than contention +breeds contention. +</p> + +<p class="p1"> +36. When he is perfected in truth, all acts and their fruits depend on him. +</p> + +<p> +The commentator thus explains: If he who has attained should say to a man, +Become righteous! the man becomes righteous. If he should say, Gain heaven! the +man gains heaven. His word is not in vain. +</p> + +<p> +Exactly the same doctrine was taught by the Master who said to his disciples: +Receive ye the Holy Ghost: whose soever sins ye remit they are remitted unto +them; and whose soever sins ye retain, they are retained. +</p> + +<p class="p1"> +37. Where cessation from theft is perfected, all treasures present themselves +to him who possesses it. +</p> + +<p> +Here is a sentence which may warn us that, beside the outer and apparent +meaning, there is in many of these sentences a second and finer significance. +The obvious meaning is, that he who has wholly ceased from theft, in act, +thought and wish, finds buried treasures in his path, treasures of jewels and +gold and pearls. The deeper truth is, that he who in every least thing is +wholly honest with the spirit of Life, finds Life supporting him in all things, +and gains admittance to the treasure house of Life, the spiritual universe. +</p> + +<p class="p1"> +38. For him who is perfect in continence, the reward is valour and virility. +</p> + +<p> +The creative power, strong and full of vigour, is no longer dissipated, but +turned to spiritual uses. It upholds and endows the spiritual man, conferring +on him the creative will, the power to engender spiritual children instead of +bodily progeny. An epoch of life, that of man the animal, has come to an end; a +new epoch, that of the spiritual man, is opened. The old creative power is +superseded and transcended; a new creative power, that of the spiritual man, +takes its place, carrying with it the power to work creatively in others for +righteousness and eternal life. +</p> + +<p> +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, and the means +of gaining it. This is one of the powers of purity. +</p> + +<p class="p1"> +39. Where there is firm conquest of covetousness, he who has conquered it +awakes to the how and why of life. +</p> + +<p> +So it is said that, before we can understand the laws of Karma, we must free +ourselves from Karma. The conquest of covetousness brings this rich fruit, +because the root of covetousness is the desire of the individual soul, the will +toward manifested life. And where the desire of the individual soul is overcome +by the superb, still life of the universal Soul welling up in the heart within, +the great secret is discerned, the secret that the individual soul is not an +isolated reality, but the ray, the manifest instrument of the Life, which turns +it this way and that until the great work is accomplished, the age-long lesson +learned. Thus is the how and why of life disclosed by ceasing from +covetousness. The Commentator says that this includes a knowledge of +one’s former births. +</p> + +<p class="p1"> +40. Through purity a withdrawal from one’s own bodily life, a ceasing +from infatuation with the bodily life of others. +</p> + +<p> +As the spiritual light grows in the heart within, as the taste for pure Life +grows stronger, the consciousness opens toward the great, secret places within, +where all life is one, where all lives are one. Thereafter, this outer, +manifested, fugitive life, whether of ourselves or of others, loses something +of its charm and glamour, and we seek rather the deep infinitudes. Instead of +the outer form and surroundings of our lives, we long for their inner and +everlasting essence. We desire not so much outer converse and closeness to our +friends, but rather that quiet communion with them in the inner chamber of the +soul, where spirit speaks to spirit, and spirit answers; where alienation and +separation never enter; where sickness and sorrow and death cannot come. +</p> + +<p class="p1"> +41. To the pure of heart come also a quiet spirit, one-pointed thought, the +victory over sensuality, and fitness to behold the Soul. +</p> + +<p> +Blessed are the pure in heart, for they shall see God, who is the supreme Soul; +the ultimate Self of all beings. In the deepest sense, purity means fitness for +this vision, and also a heart cleansed from all disquiet, from all wandering +and unbridled thought, from the torment of sensuous imaginings; and when the +spirit is thus cleansed and pure, it becomes at one in essence with its source, +the great Spirit, the primal Life. One consciousness now thrills through both, +for the psychic partition wall is broken down. Then shall the pure in heart see +God, because they become God. +</p> + +<p class="p1"> +42. From acceptance, the disciple gains happiness supreme. +</p> + +<p> +One of the wise has said: accept conditions, accept others, accept yourself. +This is the true acceptance, for all these things are what they are through the +will of the higher Self, except their deficiencies, which come through +thwarting the will of the higher Self, and can be conquered only through +compliance with that will. By the true acceptance, the disciple comes into +oneness of spirit with the overruling Soul; and, since the own nature of the +Soul is being, happiness, bliss, he comes thereby into happiness supreme. +</p> + +<p class="p1"> +43. The perfection of the powers of the bodily vesture comes through the +wearing away of impurities, and through fervent aspiration. +</p> + +<p> +This is true of the physical powers, and of those which dwell in the higher +vestures. There must be, first, purity; as the blood must be pure, before one +can attain to physical health. But absence of impurity is not in itself enough, +else would many nerveless ascetics of the cloisters rank as high saints. There +is needed, further, a positive fire of the will; a keen vital vigour for the +physical powers, and something finer, purer, stronger, but of kindred essence, +for the higher powers. The fire of genius is something more than a phrase, for +there can be no genius without the celestial fire of the awakened spiritual +will. +</p> + +<p class="p1"> +44. Through spiritual reading, the disciple gains communion with the divine +Power on which his heart is set. +</p> + +<p> +Spiritual reading meant, for ancient India, something more than it does with +us. It meant, first, the recital of sacred texts, which, in their very sounds, +had mystical potencies; and it meant a recital of texts which were divinely +emanated, and held in themselves the living, potent essence of the divine. +</p> + +<p> +For us, spiritual reading means a communing with the recorded teachings of the +Masters of wisdom, whereby we read ourselves into the Master’s mind, just +as through his music one can enter into the mind and soul of the master +musician. It has been well said that all true art is contagion of feeling; so +that through the true reading of true books we do indeed read ourselves into +the spirit of the Masters, share in the atmosphere of their wisdom and power, +and come at last into their very presence. +</p> + +<p class="p1"> +45. Soul-vision is perfected through perfect obedience to the Master. +</p> + +<p> +The sorrow and darkness of life come of the erring personal will which sets +itself against the will of the Soul, the one great Life. The error of the +personal will is inevitable, since each will must be free to choose, to try and +fail, and so to find the path. And sorrow and darkness are inevitable, until +the path be found, and the personal will made once more one with the greater +Will, wherein it finds rest and power, without losing freedom. In His will is +our peace. And with that peace comes light. Soul-vision is perfected through +obedience. +</p> + +<p class="p1"> +46. Right poise must be firm and without strain. +</p> + +<p> +Here we approach a section of the teaching which has manifestly a two-fold +meaning. The first is physical, and concerns the bodily position of the +student, and the regulation of breathing. These things have their direct +influence upon soul-life, the life of the spiritual man, since it is always and +everywhere true that our study demands a sound mind in a sound body. The +present sentence declares that, for work and for meditation, the position of +the body must be steady and without strain, in order that the finer currents of +life may run their course. +</p> + +<p> +It applies further to the poise of the soul, that fine balance and stability +which nothing can shake, where the consciousness rests on the firm foundation +of spiritual being. This is indeed the house set upon a rock, which the winds +and waves beat upon in vain. +</p> + +<p class="p1"> +47. Right poise is to be gained by steady and temperate effort, and by setting +the heart upon the everlasting. +</p> + +<p> +Here again, there is the two-fold meaning, for physical poise is to be gained +by steady effort of the muscles, by gradual and wise training, linked with a +right understanding of, and relation with, the universal force of gravity. +Uprightness of body demands that both these conditions shall be fulfilled. +</p> + +<p> +In like manner the firm and upright poise of the spiritual man is to be gained +by steady and continued effort, always guided by wisdom, and by setting the +heart on the Eternal, filling the soul with the atmosphere of the spiritual +world. Neither is effective without the other. Aspiration without effort brings +weakness; effort without aspiration brings a false strength, not resting on +enduring things. The two together make for the right poise which sets the +spiritual man firmly and steadfastly on his feet. +</p> + +<p class="p1"> +48. The fruit of right poise is the strength to resist the shocks of infatuation +or sorrow. +</p> + +<p> +In the simpler physical sense, which is also coveted by the wording of the +original, this sentence means that wise effort establishes such bodily poise +that the accidents of life cannot disturb it, as the captain remains steady, +though disaster overtake his ship. +</p> + +<p> +But the deeper sense is far more important. The spiritual man, too, must learn +to withstand all shocks, to remain steadfast through the perturbations of +external things and the storms and whirlwinds of the psychical world. This is +the power which is gained by wise, continuous effort, and by filling the spirit +with the atmosphere of the Eternal. +</p> + +<p class="p1"> +49. When this is gained, there follows the right guidance of the life-currents, +the control of the incoming and outgoing breath. +</p> + +<p> +It is well understood to-day that most of our maladies come from impure +conditions of the blood. It is coming to be understood that right breathing, +right oxygenation, will do very much to keep the blood clean and pure. +Therefore a right knowledge of breathing is a part of the science of life. +</p> + +<p> +But the deeper meaning is, that the spiritual man, when he has gained poise +through right effort and aspiration, can stand firm, and guide the currents of +his life, both the incoming current of events, and the outgoing current of his +acts. +</p> + +<p> +Exactly the same symbolism is used in the saying: Not that which goeth into the +mouth defileth a man; but that which cometh out of the mouth, this defileth a +man…. Those things which proceed out of the mouth come forth from the heart … +out of the heart proceed evil thoughts, murders, uncleanness, thefts, false +witness, blasphemies. Therefore the first step in purification is to keep the +Commandments. +</p> + +<p class="p1"> +50. The life-current is either outward, or inward, or balanced; it is regulated +according to place, time, number; it is prolonged and subtle. +</p> + +<p> +The technical, physical side of this has its value. In the breath, there should +be right inbreathing, followed by the period of pause, when the air comes into +contact with the blood, and this again followed by right outbreathing, even, +steady, silent. Further, the lungs should be evenly filled; many maladies may +arise from the neglect and consequent weakening of some region of the lungs. +And the number of breaths is so important, so closely related to health, that +every nurse’s chart records it. +</p> + +<p> +But the deeper meaning is concerned with the currents of life; with that which +goeth into and cometh out of the heart. +</p> + +<p class="p1"> +51. The fourth degree transcends external and internal objects. +</p> + +<p> +The inner meaning seems to be that, in addition to the three degrees of control +already described, control, that is, over the incoming current of life, over +the outgoing current, and over the condition of pause or quiesence, there is a +fourth degree of control, which holds in complete mastery both the outer +passage of events and the inner currents of thoughts and emotions; a condition +of perfect poise and stability in the midst of the flux of things outward and +inward. +</p> + +<p class="p1"> +52. Thereby is worn away the veil which covers up the light. +</p> + +<p> +The veil is the psychic nature, the web of emotions, desires, argumentative +trains of thought, which cover up and obscure the truth by absorbing the entire +attention and keeping the consciousness in the psychic realm. When hopes and +fears are reckoned at their true worth, in comparison with lasting possessions +of the Soul; when the outer reflections of things have ceased to distract us +from inner realities; when argumentative-thought no longer entangles us, but +yields its place to flashing intuition, the certainty which springs from +within; then is the veil worn away, the consciousness is drawn from the +psychical to the spiritual, from the temporal to the Eternal. Then is the light +unveiled. +</p> + +<p class="p1"> +53. Thence comes the mind’s power to hold itself in the light. +</p> + +<p> +It has been well said, that what we most need is the faculty of spiritual +attention; and in the same direction of thought it has been eloquently declared +that prayer does not consist in our catching God’s attention, but rather +in our allowing God to hold our attention. +</p> + +<p> +The vital matter is, that we need to disentangle our consciousness from the +noisy and perturbed thraldom of the psychical, and to come to consciousness as +the spiritual man. This we must do, first, by purification, through the +Commandments and the Rules; and, second, through the faculty of spiritual +attention, by steadily heeding endless fine intimations of the spiritual power +within us, and by intending our consciousness thereto; thus by degrees +transferring the centre of consciousness from the psychical to the spiritual. +It is a question, first, of love, and then of attention. +</p> + +<p class="p1"> +54. The right Withdrawal is the disengaging of the powers from entanglement in +outer things, as the psychic nature has been withdrawn and stilled. +</p> + +<p> +To understand this, let us reverse the process, and think of the one +consciousness, centred in the Soul, gradually expanding and taking on the form +of the different perceptive powers; the one will, at the same time, +differentiating itself into the varied powers of action. +</p> + +<p> +Now let us imagine this to be reversed, so that the spiritual force, which has +gone into the differentiated powers, is once more gathered together into the +inner power of intuition and spiritual will, taking on that unity which is the +hall-mark of spiritual things, as diversity is the seal of material things. +</p> + +<p> +It is all a matter of love for the quality of spiritual consciousness, as +against psychical consciousness, of love and attention. For where the heart is, +there will the treasure be also; where the consciousness is, there will the +vesture with its powers be developed. +</p> + +<p class="p1"> +55. Thereupon follows perfect mastery over the powers. +</p> + +<p> +When the spiritual condition which we have described is reached, with its +purity, poise, and illuminated vision, the spiritual man is coming into his +inheritance, and gaining complete mastery of his powers. +</p> + +<p> +Indeed, much of the struggle to keep the Commandments and the Rules has been +paving the way for this mastery; through this very struggle and sacrifice the +mastery has become possible; just as, to use St. Paul’s simile, the +athlete gains the mastery in the contest and the race through the sacrifice of +his long and arduous training. Thus he gains the crown. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap05"></a>INTRODUCTION TO BOOK III</h2> + +<p> +The third book of the Sutras is the Book of Spiritual Powers. In considering +these spiritual powers, two things must be understood and kept in memory. 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; when the Commandments have been kept, the Rules faithfully followed, +and the experiences which are described have been passed through. For only +after this is the spiritual man so far grown, so far disentangled from the +psychical bandages and veils which have confined and blinded him, that he can +use his proper powers and faculties. For this is the secret of all spiritual +powers: they are in no sense an abnormal or supernatural overgrowth upon the +material man, but are rather the powers and faculties inherent in the spiritual +man, entirely natural to him, and coming naturally into activity, as the +spiritual man is disentangled and liberated from psychical bondage, through +keeping the Commandments and Rules already set forth. +</p> + +<p> +As the personal man is the limitation and inversion of the spiritual man, all +his faculties and powers are inversions of the powers of the spiritual man. In +a single phrase, 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. This inversion is corrected by keeping the +Commandments and Rules, and gradually, as the inversion is overcome, the +spiritual man is extricated, and comes into possession and free exercise of his +powers. The spiritual powers, therefore, are the powers of the grown and +liberated spiritual man. They can only be developed and used as the spiritual +man grows and attains liberation through obedience. This is the first thing to +be kept in mind, in all that is said of spiritual powers in the third and +fourth books of the Sutras. The second thing to be understood and kept in mind +is this: +</p> + +<p> +Just as our modern sages have discerned and taught that all matter is +ultimately one and eternal, definitely related throughout the whole wide +universe; just as they have discerned and taught that all force is one and +eternal, so coordinated throughout the whole universe that whatever affects any +atom measurably affects the whole boundless realm of matter and force, to the +most distant star or nebula on the dim confines of space; so the ancient sages +had discerned and taught that all consciousness is one, immortal, indivisible, +infinite; so finely correlated and continuous that whatever is perceived by any +consciousness is, whether actually or potentially, within the reach of all +consciousness, and therefore within the reach of any consciousness. This has +been well expressed by saying that all souls are fundamentally one with the +Oversoul; that the Son of God, and all Sons of God, are fundamentally one with +the Father. When the consciousness is cleared of psychic bonds and veils, when +the spiritual man is able to stand, to see, then this superb law comes into +effect: whatever is within the knowledge of any consciousness, and this +includes the whole infinite universe, is within his reach, and may, if he +wills, be made a part of his consciousness. This he may attain through his +fundamental unity with the Oversoul, by raising himself toward the +consciousness above him, and drawing on its resources. The Son, if he would +work miracles, whether of perception or of action, must come often into the +presence of the Father. This is the birthright of the spiritual man; through it +he comes into possession of his splendid and immortal powers. Let it be clearly +kept in mind that what is here to be related of the spiritual man, and his +exalted powers, must in no wise be detached from what has gone before. The +being, the very inception, of the spiritual man depends on the purification and +moral attainment already detailed, and can in no wise dispense with these or +curtail them. +</p> + +<p> +Let no one imagine that the true life, the true powers of the spiritual man, +can be attained by any way except the hard way of sacrifice, of trial, of +renunciation, of selfless self-conquest and genuine devotion to the weal of all +others. Only thus can the golden gates be reached and entered. Only thus can we +attain to that pure world wherein the spiritual man lives, and moves, and has +his being. Nothing impure, nothing unholy can ever cross that threshold, least +of all impure motives or self seeking desires. These must be burnt away before +an entrance to that world can be gained. +</p> + +<p> +But where there is light, there is shadow; 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; the bastard vesture and the bastard powers of psychism are easily +attained; yet, even when attained, they are a delusion, the very essence of +unreality. +</p> + +<p> +Therefore ponder well the earlier rules, and lay a firm foundation of courage, +sacrifice, selflessness, holiness. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap06"></a>BOOK III</h2> + +<p class="p1"> +1. The binding of the perceiving consciousness to a certain region is attention +(dharana). +</p> + +<p> +Emerson quotes Sir Isaac Newton as saying that he made his great discoveries by +intending his mind on them. That is what is meant here. I read the page of a +book while inking of something else. At the end of he page, I have no idea of +what it is about, and read it again, still thinking of something else, with the +same result. Then I wake up, so to speak, make an effort of attention, fix my +thought on what I am reading, and easily take in its meaning. The act of will, +the effort of attention, the intending of the mind on each word and line of the +page, just as the eyes are focussed on each word and line, is the power here +contemplated. It is the power to focus the consciousness on a given spot, and +hold it there Attention is the first and indispensable step in all knowledge. +Attention to spiritual things is the first step to spiritual knowledge. +</p> + +<p class="p1"> +2. A prolonged holding of the perceiving consciousness in that region is +meditation (dhyana). +</p> + +<p> +This will apply equally to outer and inner things. I may for a moment fix my +attention on some visible object, 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. The first is the focussing of the searchlight of +consciousness upon the object. The other is the holding of the white beam of +light steadily and persistently on the object, until it yields up the secret of +its details. So for things within; one may fix the inner glance for a moment on +spiritual things, or one may hold the consciousness steadily upon them, until +what was in the dark slowly comes forth into the light, and yields up its +immortal secret. But this is possible only for the spiritual man, after the +Commandments and the Rules have been kept; for until this is done, the +thronging storms of psychical thoughts dissipate and distract the attention, so +that it will not remain fixed on spiritual things. The cares of this world, the +deceitfulness of riches, choke the word of the spiritual message. +</p> + +<p class="p1"> +3. When the perceiving consciousness in this meditative is wholly given to +illuminating the essential meaning of the object contemplated, and is freed +from the sense of separateness and personality, this is contemplation +(samadhi). +</p> + +<p> +Let us review the steps so far taken. First, the beam of perceiving +consciousness is focussed on a certain region or subject, through the effort of +attention. Then this attending consciousness is held on its object. Third, +there is the ardent will to know its meaning, to illumine it with comprehending +thought. Fourth, all personal bias—all desire merely to indorse a +previous opinion and so prove oneself right, and all desire for personal profit +or gratification must be quite put away. There must be a purely disinterested +love of truth for its own sake. Thus is the perceiving consciousness made void, +as it were, of all personality or sense of separateness. The personal +limitation stands aside and lets the All-consciousness come to bear upon the +problem. The Oversoul bends its ray upon the object, and illumines it with pure +light. +</p> + +<p class="p1"> +4. When these three, Attention, Meditation Contemplation, are exercised at +once, this is perfectly concentrated Meditation (sanyama). +</p> + +<p> +When the personal limitation of the perceiving consciousness stands aside, and +allows the All-conscious to come to bear upon the problem, then arises that +real knowledge which is called a flash of genius; that real knowledge which +makes discoveries, and without which no discovery can be made, however +painstaking the effort. For genius is the vision of the spiritual man, and that +vision is a question of growth rather than present effort; though right effort, +rightly continued, will in time infallibly lead to growth and vision. Through +the power thus to set aside personal limitation, to push aside petty concerns +and cares, and steady the whole nature and will in an ardent love of truth and +desire to know it; through the power thus to make way for the +All-consciousness, all great men make their discoveries. Newton, watching the +apple fall to the earth, was able to look beyond, to see the subtle waves of +force pulsating through apples and worlds and suns and galaxies, and thus to +perceive universal gravitation. The Oversoul, looking through his eyes, +recognized the universal force, one of its own children. Darwin, watching the +forms and motions of plants and animals, let the same august consciousness come +to bear on them, and saw infinite growth perfected through ceaseless struggle. +He perceived the superb process of evolution, the Oversoul once more +recognizing its own. Fraunhofer, noting the dark lines in the band of sunlight +in his spectroscope, divined their identity with the bright lines in the +spectra of incandescent iron, sodium and the rest, and so saw the oneness of +substance in the worlds and suns, the unity of the materials of the universe. +Once again the Oversoul, looking with his eyes, recognized its own. So it is +with all true knowledge. But the mind must transcend its limitations, its +idiosyncrasies; there must be purity, for to the pure in heart is the promise, +that they shall see God. +</p> + +<p class="p1"> +5. By mastering this perfectly concentrated Meditation, there comes the +illumination of perception. +</p> + +<p> +The meaning of this is illustrated by what has been said before. When the +spiritual man is able to throw aside the trammels of emotional and mental +limitation, and to open his eyes, he sees clearly, he attains to illuminated +perception. A poet once said that Occultism is the conscious cultivation of +genius; and it is certain that the awakened spiritual man attains to the +perceptions of genius. Genius is the vision, the power, of the spiritual man, +whether its possessor recognizes this or not. All true knowledge is of the +spiritual man. The greatest in all ages have recognized this and put their +testimony on record. The great in wisdom who have not consciously recognized +it, have ever been full of the spirit of reverence, of selfless devotion to +truth, of humility, as was Darwin; and reverence and humility are the +unconscious recognition of the nearness of the Spirit, that Divinity which +broods over us, a Master o’er a slave. +</p> + +<p class="p1"> +6. This power is distributed in ascending degrees. +</p> + +<p> +It is to be attained step by step. It is a question, not of miracle, but of +evolution, of growth. Newton had to master the multiplication table, then the +four rules of arithmetic, then the rudiments of algebra, before he came to the +binomial theorem. At each point, there was attention, concentration, insight; +until these were attained, no progress to the next point was possible. So with +Darwin. He had to learn the form and use of leaf and flower, of bone and +muscle; the characteristics of genera and species; the distribution of plants +and animals, before he had in mind that nexus of knowledge on which the light +of his great idea was at last able to shine. So is it with all knowledge. So is +it with spiritual knowledge. Take the matter this way: The first subject for +the exercise of my spiritual insight is my day, with its circumstances, its +hindrances, its opportunities, its duties. I do what I can to solve it, to +fulfil its duties, to learn its lessons. I try to live my day with aspiration +and faith. That is the first step. By doing this, I gather a harvest for the +evening, I gain a deeper insight into life, in virtue of which I begin the next +day with a certain advantage, a certain spiritual advance and attainment. So +with all successive days. In faith and aspiration, we pass from day to day, in +growing knowledge and power, with never more than one day to solve at a time, +until all life becomes radiant and transparent. +</p> + +<p class="p1"> +7. This threefold power, of Attention, Meditation, Contemplation, is more +interior than the means of growth previously described. +</p> + +<p> +Very naturally so; because the means of growth previously described were +concerned with the extrication of the spiritual man from psychic bondages and +veils; while this threefold power is to be exercised by the spiritual man thus +extricated and standing on his feet, viewing life with open eyes. +</p> + +<p class="p1"> +8. But this triad is still exterior to the soul vision which is unconditioned, +free from the seed of mental analyses. +</p> + +<p> +The reason is this: The threefold power we have been considering, the triad of +Attention, Contemplation, Meditation is, so far as we have yet considered it, +the focussing of the beam of perceiving consciousness upon some form of +manifesting being, with a view of understanding it completely. There is a +higher stage, where the beam of consciousness is turned back upon itself, and +the individual consciousness enters into, and knows, the All consciousness. +This is a being, a being in immortality, rather than a knowing; it is free from +mental analysis or mental forms. It is not an activity of the higher mind, even +the mind of the spiritual man. It is an activity of the soul. Had Newton risen +to this higher stage, he would have known, not the laws of motion, but that +high Being, from whose Life comes eternal motion. Had Darwin risen to this, he +would have seen the Soul, whose graduated thought and being all evolution +expresses. There are, therefore, these two perceptions: that of living things, +and that of the Life; that of the Soul’s works, and that of the Soul +itself. +</p> + +<p class="p1"> +9. One of the ascending degrees is the development of Control. First there is +the overcoming of the mind-impress of excitation. Then comes the manifestation +of the mind-impress of Control. Then the perceiving consciousness follows after +the moment of Control. +</p> + +<p> +This is the development of Control. The meaning seems to be this: Some object +enters the field of observation, and at first violently excites the mind, +stirring up curiosity, fear, wonder; then the consciousness returns upon +itself, as it were, and takes the perception firmly in hand, steadying itself, +and viewing the matter calmly from above. This steadying effort of the will +upon the perceiving consciousness is Control, and immediately upon it follows +perception, understanding, insight. +</p> + +<p> +Take a trite example. Supposing one is walking in an Indian forest. A charging +elephant suddenly appears. The man is excited by astonishment, and, perhaps, +terror. But he exercises an effort of will, perceives the situation in its true +bearings, and recognizes that a certain thing must be done; in this case, +probably, that he must get out of the way as quickly as possible. +</p> + +<p> +Or a comet, unheralded, appears in the sky like a flaming sword. The beholder +is at first astonished, perhaps terror-stricken; but he takes himself in hand, +controls his thoughts, views the apparition calmly, and finally calculates its +orbit and its relation to meteor showers. +</p> + +<p> +These are extreme illustrations; but with all knowledge the order of perception +is the same: first, the excitation of the mind by the new object impressed on +it; then the control of the mind from within; upon which follows the perception +of the nature of the object. Where the eyes of the spiritual man are open, this +will be a true and penetrating spiritual perception. In some such way do our +living experiences come to us; first, with a shock of pain; then the Soul +steadies itself and controls the pain; then the spirit perceives the lesson of +the event, and its bearing upon the progressive revelation of life. +</p> + +<p class="p1"> +10. Through frequent repetition of this process, the mind becomes habituated to +it, and there arises an equable flow of perceiving consciousness. +</p> + +<p> +Control of the mind by the Soul, like control of the muscles by the mind, comes +by practice, and constant voluntary repetition. +</p> + +<p> +As an example of control of the muscles by the mind, take the ceaseless +practice by which a musician gains mastery over his instrument, or a fencer +gains skill with a rapier. Innumerable small efforts of attention will make a +result which seems well-nigh miraculous; which, for the novice, is really +miraculous. Then consider that far more wonderful instrument, the perceiving +mind, played on by that fine musician, the Soul. Here again, innumerable small +efforts of attention will accumulate into mastery, and a mastery worth winning. +For a concrete example, take the gradual conquest of each day, the effort to +live that day for the Soul. To him that is faithful unto death, the Master +gives the crown of life. +</p> + +<p class="p1"> +11. The gradual conquest of the mind’s tendency to flit from one object +to another, and the power of one-pointedness, make the development of +Contemplation. +</p> + +<p> +As an illustration of the mind’s tendency to flit from one object to +another, take a small boy, learning arithmetic. He begins: two ones are two; +three ones are three-and then he thinks of three coins in his pocket, which +will purchase so much candy, in the store down the street, next to the +toy-shop, where are base-balls, marbles and so on,—and then he comes back +with a jerk, to four ones are four. So with us also. We are seeking the meaning +of our task, but the mind takes advantage of a moment of slackened attention, +and flits off from one frivolous detail to another, till we suddenly come back +to consciousness after traversing leagues of space. We must learn to conquer +this, and to go back within ourselves into the beam of perceiving consciousness +itself, which is a beam of the Oversoul. This is the true onepointedness, the +bringing of our consciousness to a focus in the Soul. +</p> + +<p class="p1"> +12. When, following this, the controlled manifold tendency and the aroused +one-pointedness are equally balanced parts of the perceiving consciousness, his +the development of one-pointedness. +</p> + +<p> +This would seem to mean that the insight which is called one-pointedness has +two sides, equally balanced. There is, first, the manifold aspect of any +object, the sum of all its characteristics and properties. This is to be held +firmly in the mind. Then there is the perception of the object as a unity, as a +whole, the perception of its essence. First, the details must be clearly +perceived; then the essence must be comprehended. When the two processes are +equally balanced, the true onepointedness is attained. Everything has these two +sides, the side of difference and the side of unity; there is the individual +and there is the genus; the pole of matter and diversity, and the pole of +oneness and spirit. To see the object truly, we must see both. +</p> + +<p class="p1"> +13. Through this, the inherent character, distinctive marks and conditions of +being and powers, according to their development, are made clear. +</p> + +<p> +By the power defined in the preceding sutra, the inherent character, +distinctive marks and conditions of beings and powers are made clear. For +through this power, as defined, we get a twofold view of each object, seeing at +once all its individual characteristics and its essential character, species +and genus; we see it in relation to itself, and in relation to the Eternal. +Thus we see a rose as that particular flower, with its colour and scent, its +peculiar fold of each petal; but we also see in it the species, the family to +which it belongs, with its relation to all plants, to all life, to Life itself. +So in any day, we see events and circumstances; we also see in it the lesson +set for the soul by the Eternal. +</p> + +<p class="p1"> +14. Every object has its characteristics which are already quiescent, those +which are active, and those which are not yet definable. +</p> + +<p> +Every object has characteristics belonging to its past, its present and its +future. In a fir tree, for example, there are the stumps or scars of dead +branches, which once represented its foremost growth; there are the branches +with their needles spread out to the air; there are the buds at the end of each +branch and twig, which carry the still closely packed needles which are the +promise of the future. In like manner, the chrysalis has, as its past, the +caterpillar; as its future, the butterfly. The man has, in his past, the +animal; in his future, the angel. Both are visible even now in his face. So +with all things, for all things change and grow. +</p> + +<p class="p1"> +15. Difference in stage is the cause of difference in development. +</p> + +<p> +This but amplifies what has just been said. The first stage is the sapling, the +caterpillar, the animal. The second stage is the growing tree, the chrysalis, +the man. The third is the splendid pine, the butterfly, the angel. Difference +of stage is the cause of difference of development. So it is among men, and +among the races of men. +</p> + +<p class="p1"> +16. Through perfectly concentrated Meditation on the three stages of +development comes a knowledge of past and future. +</p> + +<p> +We have taken our illustrations from natural science, because, since every true +discovery in natural science is a divination of a law in nature, attained +through a flash of genius, such discoveries really represent acts of spiritual +perception, acts of perception by the spiritual man, even though they are +generally not so recognized. So we may once more use the same illustration. +Perfectly concentrated Meditation, perfect insight into the chrysalis, reveals +the caterpillar that it has been, the butterfly that it is destined to be. He +who knows the seed, knows the seed-pod or ear it has come from, and the plant +that is to come from it. So in like manner he who really knows today, and the +heart of to-day, knows its parent yesterday and its child tomorrow. Past, +present and future are all in the Eternal. He who dwells in the Eternal knows +all three. +</p> + +<p class="p1"> +17. The sound and the object and the thought called up by a word are confounded +because they are all blurred together in the mind. By perfectly concentrated +Meditation on the distinction between them, there comes an understanding of the +sounds uttered by all beings. +</p> + +<p> +It must be remembered that we are speaking of perception by the spiritual man. +</p> + +<p> +Sound, like every force, is the expression of a power of the Eternal. Infinite +shades of this power are expressed in the infinitely varied tones of sound. He +who, having entry to the consciousness of the Eternal knows the essence of this +power, can divine the meanings of all sounds, from the voice of the insect to +the music of the spheres. +</p> + +<p> +In like manner, he who has attained to spiritual vision can perceive the +mind-images in the thoughts of others, with the shade of feeling which goes +with them, thus reading their thoughts as easily as he hears their words. Every +one has the germ of this power, since difference of tone will give widely +differing meanings to the same words, meanings which are intuitively perceived +by everyone. +</p> + +<p class="p1"> +18. When the mind-impressions become visible, there comes an understanding of +previous births. +</p> + +<p> +This is simple enough if we grasp the truth of rebirth. The fine harvest of +past experiences is drawn into the spiritual nature, forming, indeed, the basis +of its development. When the consciousness has been raised to a point above +these fine subjective impressions, and can look down upon them from above, this +will in itself be a remembering of past births. +</p> + +<p class="p1"> +19. By perfectly concentrated Meditation on mind-images is gained the +understanding of the thoughts of others. +</p> + +<p> +Here, for those who can profit by it, is the secret of thought-reading. Take +the simplest case of intentional thought transference. It is the testimony of +those who have done this, that the perceiving mind must be stilled, before the +mind-image projected by the other mind can be seen. With it comes a sense of +the feeling and temper of the other mind and so on, in higher degrees. +</p> + +<p class="p1"> +20. But since that on which the thought in the mind of another rests is not +objective to the thought-reader’s consciousness, he perceives the thought +only, and not also that on which the thought rests. +</p> + +<p> +The meaning appears to be simple: One may be able to perceive the thoughts of +some one at a distance; one cannot, by that means alone, also perceive the +external surroundings of that person, which arouse these thoughts. +</p> + +<p class="p1"> +21. By perfectly concentrated Meditation on the form of the body, by arresting +the body’s perceptibility, and by inhibiting the eye’s power of +sight, there comes the power to make the body invisible. +</p> + +<p> +There are many instances of the exercise of this power, by mesmerists, +hypnotists and the like; and we may simply call it an instance of the power of +suggestion. Shankara tells us that by this power the popular magicians of the +East perform their wonders, working on the mind-images of others, while +remaining invisible themselves. It is all a question of being able to see and +control the mind-images. +</p> + +<p class="p1"> +22. The works which fill out the life-span may be either immediately or +gradually operative. By perfectly concentrated Meditation on these comes a +knowledge of the time of the end, as also through signs. +</p> + +<p> +A garment which is wet, says the commentator, may be hung up to dry, and so dry +rapidly, or it may be rolled in a ball and dry slowly; so a fire may blaze or +smoulder. Thus it is with Karma, the works that fill out the life-span. By an +insight into the mental forms and forces which make up Karma, there comes a +knowledge of the rapidity or slowness of their development, and of the time +when the debt will be paid. +</p> + +<p class="p1"> +23. By perfectly concentrated Meditation on sympathy, compassion and kindness, +is gained the power of interior union with others. +</p> + +<p> +Unity is the reality; separateness the illusion. The nearer we come to reality, +the nearer we come to unity of heart. Sympathy, compassion, kindness are modes +of this unity of heart, whereby we rejoice with those who rejoice, and weep +with those who weep. These things are learned by desiring to learn them. +</p> + +<p class="p1"> +24. By perfectly concentrated Meditation on power, even such power as that of +the elephant may be gained. +</p> + +<p> +This is a pretty image. Elephants possess not only force, but poise and +fineness of control. They can lift a straw, a child, a tree with perfectly +judged control and effort. So the simile is a good one. By detachment, by +withdrawing into the soul’s reservoir of power, we can gain all these, +force and fineness and poise; the ability to handle with equal mastery things +small and great, concrete and abstract alike. +</p> + +<p class="p1"> +25. By bending upon them the awakened inner light, there comes a knowledge of +things subtle, or concealed, or obscure. +</p> + +<p> +As was said at the outset, each consciousness is related to all consciousness; +and, through it, has a potential consciousness of all things; whether subtle or +concealed or obscure. An understanding of this great truth will come with +practice. As one of the wise has said, we have no conception of the power of +Meditation. +</p> + +<p class="p1"> +26. By perfectly concentrated Meditation on the sun comes a knowledge of the +worlds. +</p> + +<p> +This has several meanings: First, by a knowledge of the constitution of the +sun, astronomers can understand the kindred nature of the stars. And it is said +that there is a finer astronomy, where the spiritual man is the astronomer. But +the sun also means the Soul, and through knowledge of the Soul comes a +knowledge of the realms of life. +</p> + +<p class="p1"> +27. By perfectly concentrated Meditation on the moon comes a knowledge of the +lunar mansions. +</p> + +<p> +Here again are different meanings. The moon is, first, the companion planet, +which, each day, passes backward through one mansion of the stars. By watching +the moon, the boundaries of the mansion are learned, with their succession in +the great time-dial of the sky. But the moon also symbolizes the analytic mind, +with its divided realms; and these, too, may be understood through perfectly +concentrated Meditation. +</p> + +<p class="p1"> +28. By perfectly concentrated Meditation on the fixed pole-star comes a +knowledge of the motions of the stars. +</p> + +<p> +Addressing Duty, stern daughter of the Voice of God, Wordsworth finely said: +</p> + +<p class="poem"> + Thou cost preserve the stars from wrong,<br/> + And the most ancient heavens through thee are fresh and strong— +</p> + +<p class="noindent"> +thus suggesting a profound relation between the moral powers and the powers +that rule the worlds. So in this Sutra the fixed polestar is the eternal spirit +about which all things move, as well as the star toward which points the axis +of the earth. Deep mysteries attend both, and the veil of mystery is only to be +raised by Meditation, by open-eyed vision of the awakened spiritual man. +</p> + +<p class="p1"> +29. Perfectly concentrated Meditation on the centre of force in the lower trunk +brings an understanding of the order of the bodily powers. +</p> + +<p> +We are coming to a vitally important part of the teaching of Yoga: namely, the +spiritual man’s attainment of full self-consciousness, the awakening of +the spiritual man as a self-conscious individual, behind and above the natural +man. In this awakening, and in the process of gestation which precedes it, +there is a close relation with the powers of the natural man, which are, in a +certain sense, the projection, outward and downward, of the powers of the +spiritual man. This is notably true of that creative power of the spiritual man +which, when embodied in the natural man, becomes the power of generation. Not +only is this power the cause of the continuance of the bodily race of mankind, +but further, in the individual, it is the key to the dominance of the personal +life. Rising, as it were, through the life-channels of the body, it flushes the +personality with physical force, and maintains and colours the illusion that +the physical life is the dominant and all-important expression of life. In due +time, when the spiritual man has begun to take form, the creative force will be +drawn off, and become operative in building the body of the spiritual man, just +as it has been operative in the building of physical bodies, through generation +in the natural world. +</p> + +<p> +Perfectly concentrated Meditation on the nature of this force means, first, +that rising of the consciousness into the spiritual world, already described, +which gives the one sure foothold for Meditation; and then, from that spiritual +point of vantage, not only an insight into the creative force, in its spiritual +and physical aspects, but also a gradually attained control of this wonderful +force, which will mean its direction to the body of the spiritual man, and its +gradual withdrawal from the body of the natural man, until the over-pressure, +so general and such a fruitful source of misery in our day, is abated, and +purity takes the place of passion. This over pressure, which is the cause of so +many evils and so much of human shame, is an abnormal, not a natural, +condition. It is primarily due to spiritual blindness, to blindness regarding +the spiritual man, and ignorance even of his existence; for by this blind +ignorance are closed the channels through which, were they open, the creative +force could flow into the body of the spiritual man, there building up an +immortal vesture. There is no cure for blindness, with its consequent +over-pressure and attendant misery and shame, but spiritual vision, spiritual +aspiration, sacrifice, the new birth from above. There is no other way to +lighten the burden, to lift the misery and shame from human life. Therefore, +let us follow after sacrifice and aspiration, let us seek the light. In this +way only shall we gain that insight into the order of the bodily powers, and +that mastery of them, which this Sutra implies. +</p> + +<p class="p1"> +30. By perfectly concentrated Meditation on the centre of force in the well of +the throat, there comes the cessation of hunger and thirst. +</p> + +<p> +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. We have already +considered the dominant power of physical life, the creative power which +secures the continuance of physical life; and, further, the manner in which, +through aspiration and sacrifice, it is gradually raised and set to the work of +upbuilding the body of the spiritual man. We come now to the dominant psychic +force, the power which manifests itself in speech, and in virtue of which the +voice may carry so much of the personal magnetism, endowing the orator with a +tongue of fire, magical in its power to arouse and rule the emotions of his +hearers. This emotional power, this distinctively psychical force, is the cause +of “hunger and thirst,” the psychical hunger and thirst for +sensations, which is the source of our two-sided life of emotionalism, with its +hopes and fears, its expectations and memories, its desires and hates. The +source of this psychical power, or, perhaps we should say, its centre of +activity in the physical body is said to be in the cavity of the throat. Thus, +in the Taittiriya Upanishad it is written: “There is this shining ether +in the inner being. Therein is the spiritual man, formed through thought, +immortal, golden. Inward, in the palate, the organ that hangs down like a +nipple,-this is the womb of Indra. And there, where the dividing of the hair +turns, extending upward to the crown of the head.” +</p> + +<p> +Indra is the name given to the creative power of which we have spoken, and +which, we are told, resides in “the organ which hangs down like a nipple, +inward, in the palate.” +</p> + +<p class="p1"> +31. By perfectly concentrated Meditation on the centre of force in the channel +called the “tortoise-formed,” comes steadfastness. +</p> + +<p> +We are concerned now with the centre of nervous or psychical force below the +cavity of the throat, in the chest, in which is felt the sensation of fear; the +centre, the disturbance of which sets the heart beating miserably with dread, +or which produces that sense of terror through which the heart is said to stand +still. +</p> + +<p> +When the truth concerning fear is thoroughly mastered, through spiritual +insight into the immortal, fearless life, then this force is perfectly +controlled; there is no more fear, just as, through the control of the psychic +power which works through the nerve-centre in the throat, there comes a +cessation of “hunger and thirst.” Thereafter, these forces, or +their spiritual prototypes, are turned to the building of the spiritual man. +</p> + +<p> +Always, it must be remembered, the victory is first a spiritual one; only later +does it bring control of the bodily powers. +</p> + +<p class="p1"> +32. Through perfectly concentrated Meditation on the light in the head comes +the vision of the Masters who have attained. +</p> + +<p> +The tradition is, that there is a certain centre of force in the head, perhaps +the “pineal gland,” which some of our Western philosophers have +supposed to be the dwelling of the soul, a centre which is, as it were, the +door way between the natural and the spiritual man. It is the seat of that +better and wiser consciousness behind the outward looking consciousness in the +forward part of the head; that better and wiser consciousness of “the +back of the mind,” which views spiritual things, and seeks to impress the +spiritual view on the outward looking consciousness in the forward part of the +head. It is the spiritual man seeking to guide the natural man, seeking to +bring the natural man to concern himself with the things of his immortality. +This is suggested in the words of the Upanishad already quoted: “There, +where the dividing of the hair turns, extending upward to the crown of the +head”; all of which may sound very fantastical, until one comes to +understand it. +</p> + +<p> +It is said that when this power is fully awakened, it brings a vision of the +great Companions of the spiritual man, those who have already attained, +crossing over to the further shore of the sea of death and rebirth. Perhaps it +is to this divine sight that the Master alluded, who is reported to have said: +“I counsel you to buy of me eye-salve, that you may see.” It is of +this same vision of the great Companions, the children of light, that a seer +wrote: +</p> + +<p class="poem"> +“Though inland far we be,<br/> +Our souls have sight of that immortal sea<br/> +Which brought us hither,<br/> +Can in a moment travel thither,<br/> +And see the Children sport upon the shore<br/> +And hear the mighty waters rolling evermore.” +</p> + +<p class="p1"> +33. Or through the divining power of tuition he knows all things. +</p> + +<p> +This is really the supplement, the spiritual side, of the Sutra just +translated. Step by step, as the better consciousness, the spiritual view, +gains force in the back of the mind, so, in the same measure, the spiritual man +is gaining the power to see: learning to open the spiritual eyes. When the eyes +are fully opened, the spiritual man beholds the great Companions standing about +him; he has begun to “know all things.” +</p> + +<p> +This divining power of intuition is the power which lies above and behind the +so-called rational mind; the rational mind formulates a question and lays it +before the intuition, which gives a real answer, often immediately distorted by +the rational mind, yet always embodying a kernel of truth. It is by this +process, through which the rational mind brings questions to the intuition for +solution, that the truths of science are reached, the flashes of discovery and +genius. But this higher power need not work in subordination to the so-called +rational mind, it may act directly, as full illumination, “the vision and +the faculty divine.” +</p> + +<p class="p1"> +34 By perfectly concentrated Meditation on the heart, the interior being, comes +the knowledge of consciousness. +</p> + +<p> +The heart here seems to mean, as it so often does in the Upanishads, the +interior, spiritual nature, the consciousness of the spiritual man, which is +related to the heart, and to the wisdom of the heart. By steadily seeking +after, and finding, the consciousness of the spiritual man, by coming to +consciousness as the spiritual man, a perfect knowledge of consciousness will +be attained. For the consciousness of the spiritual man has this divine +quality: while being and remaining a truly individual consciousness, it at the +same time flows over, as it were, and blends with the Divine Consciousness +above and about it, the consciousness of the great Companions; and by showing +itself to be one with the Divine Consciousness, it reveals the nature of all +consciousness, the secret that all consciousness is One and Divine. +</p> + +<p class="p1"> +35. The personal self seeks to feast on life, through a failure to perceive the +distinction between the personal self and the spiritual man. All personal +experience really exists for the sake of another: namely, the spiritual man. By +perfectly concentrated Meditation on experience for the sake of the Self, comes +a knowledge of the spiritual man. +</p> + +<p> +The divine ray of the Higher Self, which is eternal, impersonal and abstract, +descends into life, and forms a personality, which, through the stress and +storm of life, is hammered into a definite and concrete self-conscious +individuality. The problem is, to blend these two powers, taking the eternal +and spiritual being of the first, and blending with it, transferring into it, +the self-conscious individuality of the second; and thus bringing to life a +third being, the spiritual man, who is heir to the immortality of his father, +the Higher Self, and yet has the self-conscious, concrete individuality of his +other parent, the personal self. This is the true immaculate conception, the +new birth from above, “conceived of the Holy Spirit.” Of this new +birth it is said: “that which is born of the Spirit is spirit: ye must be +born again.” +</p> + +<p> +Rightly understood, therefore, the whole life of the personal man is for +another, not for himself. He exists only to render his very life and all his +experience for the building up of the spiritual man. Only through failure to +see this, does he seek enjoyment for himself, seek to secure the feasts of life +for himself; not understanding that he must live for the other, live +sacrificially, offering both feasts and his very being on the altar; giving +himself as a contribution for the building of the spiritual man. When he does +understand this, and lives for the Higher Self, setting his heart and thought +on the Higher Self, then his sacrifice bears divine fruit, the spiritual man is +built up, consciousness awakes in him, and he comes fully into being as a +divine and immortal individuality. +</p> + +<p class="p1"> +36. Thereupon are born the divine power of intuition, and the hearing, the +touch, the vision, the taste and the power of smell of the spiritual man. +</p> + +<p> +When, in virtue of the perpetual sacrifice of the personal man, daily and +hourly giving his life for his divine brother the spiritual man, and through +the radiance ever pouring down from the Higher Self, eternal in the Heavens, +the spiritual man comes to birth,-there awake in him those powers whose +physical counterparts we know in the personal man. The spiritual man begins to +see, to hear, to touch, to taste. And, besides the senses of the spiritual man, +there awakes his mind, that divine counterpart of the mind of the physical man, +the power of direct and immediate knowledge, the power of spiritual intuition, +of divination. This power, as we have seen, owes its virtue to the unity, the +continuity, of consciousness, whereby whatever is known to any consciousness, +is knowable by any other consciousness. Thus the consciousness of the spiritual +man, who lives above our narrow barriers of separateness, is in intimate touch +with the consciousness of the great Companions, and can draw on that vast +reservoir for all real needs. Thus arises within the spiritual man that certain +knowledge which is called intuition, divination, illumination. +</p> + +<p class="p1"> +37. These powers stand in contradistinction to the highest spiritual vision. In +manifestation they are called magical powers. +</p> + +<p> +The divine man is destined to supersede the spiritual man, as the spiritual man +supersedes the natural man. Then the disciple becomes a Master. The opened +powers of tile spiritual man, spiritual vision, hearing, and touch, stand, +therefore, in contradistinction to the higher divine power above them, and must +in no wise be regarded as the end of the way, for the path has no end, but +rises ever to higher and higher glories; the soul’s growth and splendour +have no limit. So that, if the spiritual powers we have been considering are +regarded as in any sense final, they are a hindrance, a barrier to the far +higher powers of the divine man. But viewed from below, from the standpoint of +normal physical experience, they are powers truly magical; as the powers +natural to a four-dimensional being will appear magical to a three-dimensional +being. +</p> + +<p class="p1"> +38. Through the weakening of the causes of bondage, and by learning the method +of sassing, the consciousness is transferred to the other body. +</p> + +<p> +In due time, after the spiritual man has been formed and grown stable through +the forces and virtues already enumerated, and after the senses of the +spiritual man have awaked, there comes the transfer of the dominant +consciousness, the sense of individuality, from the physical to the spiritual +man. Thereafter the physical man is felt to be a secondary, a subordinate, an +instrument through whom the spiritual man works; and the spiritual man is felt +to be the real individuality. This is, in a sense, the attainment to full +salvation and immortal life; yet it is not the final goal or resting place, but +only the beginning of the greater way. +</p> + +<p> +The means for this transfer are described as the weakening of the causes of +bondage, and an understanding of the method of passing from the one +consciousness to the other. The first may also be described as detach meet, and +comes from the conquest of the delusion that the personal self is the real man. +When that delusion abates and is held in check, the finer consciousness of the +spiritual man begins to shine in the background of the mind. The transfer of +the sense of individuality to this finer consciousness, and thus to the +spiritual man, then becomes a matter of recollection, of attention; primarily, +a matter of taking a deeper interest in the life and doings of the spiritual +man, than in the pleasures or occupations of the personality. Therefore it is +said: “Lay not up for yourselves treasures upon earth, where moth and +rust cloth corrupt, and where thieves break through and steal: but lay up for +yourselves treasures in heaven, where neither moth nor rust cloth corrupt, and +where thieves do not break through nor steal: for where your treasure is, there +will your heart be also.” +</p> + +<p class="p1"> +39. Through mastery of the upward-life comes freedom from the dangers of water, +morass, and thorny places, and the power of ascension is gained. +</p> + +<p> +Here is one of the sentences, so characteristic of this author, and, indeed, of +the Eastern spirit, in which there is an obvious exterior meaning, and, within +this, a clear interior meaning, not quite so obvious, but far more vital. +</p> + +<p> +The surface meaning is, that by mastery of a certain power, called here the +upward-life, and akin to levitation, there comes the ability to walk on water, +or to pass over thorny places without wounding the feet. +</p> + +<p> +But there is a deeper meaning. When we speak of the disciple’s path as a +path of thorns, we use a symbol; and the same symbol is used here. The +upward-life means something more than the power, often manifested in abnormal +psychical experiences, of levitating the physical body, or near-by physical +objects. It means the strong power of aspiration, of upward will, which first +builds, and then awakes the spiritual man, and finally transfers the conscious +individuality to him; for it is he who passes safely over the waters of death +and rebirth, and is not pierced by the thorns in the path. Therefore it is said +that he who would tread the path of power must look for a home in the air, and +afterwards in the ether. +</p> + +<p> +Of the upward-life, this is written in the Katha Upanishad: “A hundred +and one are the heart’s channels; of these one passes to the crown. Going +up this, he comes to the immortal.” This is the power of ascension spoken +of in the Sutra. +</p> + +<p class="p1"> +40. By mastery of the binding-life comes radiance. +</p> + +<p> +In the Upanishads, it is said that this binding-life unites the upward-life to +the downward-life, and these lives have their analogies in the “vital +breaths” in the body. The thought in the text seems to be, that, when the +personality is brought thoroughly under control of the spiritual man, through +the life-currents which bind them together, the personality is endowed with a +new force, a strong personal magnetism, one might call it, such as is often an +appanage of genius. +</p> + +<p> +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; that vesture which a disciple has thus described: “The +Lord shall change our vile body, that it may be fashioned like unto his +glorious body”; perhaps “body of radiance” would better +translate the Greek. +</p> + +<p> +In both these passages, the teaching seems to be, that the body of the +full-grown spiritual man is radiant or luminous,-for those at least, who have +anointed their eyes wit! eye-salve, so that they see. +</p> + +<p class="p1"> +41. From perfectly concentrated Meditation on the correlation of hearing and +the ether, comes the power of spiritual hearing. +</p> + +<p> +Physical sound, we are told, is carried by the air, or by water, iron, or some +medium on the same plane of substance. But then is a finer hearing, whose +medium of transmission would seem to be the ether; perhaps no that ether which +carries light, heat and magnetic waves, but, it may be, the far finer ether +through which the power of gravity works. For, while light or heat or magnetic +waves, travelling from the sun to the earth, take eight minutes for the +journey, it is mathematically certain that the pull of gravitation does not +take as much as eight seconds, or even the eighth of a second. The pull of +gravitation travels, it would seem “as quick as thought”; so it may +well be that, in thought transference or telepathy, the thoughts travel by the +same way, carried by the same “thought-swift” medium. +</p> + +<p> +The transfer of a word by telepathy is the simplest and earliest form of the +“divine hearing” of the spiritual man; as that power grows, and as, +through perfectly concentrated Meditation, the spiritual man comes into more +complete mastery of it, he grows able to hear and clearly distinguish the +speech of the great Companions, who counsel and comfort him on his way. They +may speak to him either in wordless thoughts, or in perfectly definite words +and sentences. +</p> + +<p class="p1"> +42. By perfectly concentrated Meditation em the correlation of the body with +the ether, and by thinking of it as light as thistle-down, will come the power +to traverse the ether. +</p> + +<p> +It has been said that he who would tread the path of power must look for a home +in the air, and afterwards in the ether. This would seem to mean, besides the +constant injunction to detachment, that he must be prepared to inhabit first a +psychic, and then an etheric body; the former being the body of dreams; the +latter, the body of the spiritual man, when he wakes up on the other side of +dreamland. The gradual accustoming of the consciousness to its new etheric +vesture, its gradual acclimatization, so to speak, in the etheric body of the +spiritual man, is what our text seems to contemplate. +</p> + +<p class="p1"> +43. When that condition of consciousness is reached, which is far-reaching and +not confined to the body, which is outside the body and not conditioned by it, +then the veil which conceals the light is worn away. +</p> + +<p> +Perhaps the best comment on this is afforded by the words of Paul: “I +knew a man in Christ above fourteen years ago, (whether in the body, I cannot +tell; or whether out of the body, I cannot tell: God knoweth;) such a one +caught up to the third heaven. And I knew such a man, (whether in the body, or +out of the body, I cannot tell: God knoweth;) how that he was caught up into +paradise, and heard unspeakable [or, unspoken] words, which it is not lawful +for a man to utter.” +</p> + +<p> +The condition is, briefly, that of the awakened spiritual man, who sees and +hears beyond the veil. +</p> + +<p class="p1"> +44. Mastery of the elements comes from perfectly concentrated Meditation on +their five forms: the gross, the elemental, the subtle, the inherent, the +purposive. +</p> + +<p> +These five forms are analogous to those recognized by modern physics: solid, +liquid, gaseous, radiant and ionic. When the piercing vision of the awakened +spiritual man is directed to the forms of matter, from within, as it were, from +behind the scenes, then perfect mastery over the “beggarly +elements” is attained. This is, perhaps, equivalent to the injunction: +“Inquire of the earth, the air, and the water, of the secrets they hold +for you. The development of your inner senses will enable you to do +this.” +</p> + +<p class="p1"> +45. Thereupon will come the manifestation of the atomic and other powers, which +are the endowment of the body, together with its unassailable force. +</p> + +<p> +The body in question is, of course, the etheric body of the spiritual man. He +is said to possess eight powers: the atomic, the power of assimilating himself +with the nature of the atom, which will, perhaps, involve the power to +disintegrate material forms; the power of levitation; the power of limitless +extension; the power of boundless reach, so that, as the commentator says, +“he can touch the moon with the tip of his finger”; the power to +accomplish his will; the power of gravitation, the correlative of levitation; +the power of command; the power of creative will. These are the endowments of +the spiritual man. Further, the spiritual body is unassailable. Fire burns it +not, water wets it not, the sword cleaves it not, dry winds parch it not. And, +it is said, the spiritual man can impart something of this quality and temper +to his bodily vesture. +</p> + +<p class="p1"> +46. Shapeliness, beauty, force, the temper of the diamond: these are the +endowments of that body. +</p> + +<p> +The spiritual man is shapely, beautiful strong, firm as the diamond. Therefore +it is written: “These things saith the Son of God, who hath his eyes like +unto a flame of fire, and his feet are like fine brass: He that overcometh and +keepeth my works unto the end, to him will I give power over the nations: and +he shall rule them with a rod of iron; and I will give him the morning +star.” +</p> + +<p class="p1"> +47. Mastery over the powers of perception and action comes through perfectly +concentrated Meditation on their fivefold forms; namely, their power to grasp +their distinctive nature, the element of self-consciousness in them, their +inherence, and their purposiveness. +</p> + +<p> +Take, for example, sight. This possesses, first, the power to grasp, apprehend, +perceive; second, it has its distinctive form of perception; that is, visual +perception; third, it always carries with its operations self-consciousness, +the thought: “I perceive”; fourth sight has the power of extension +through the whole field of vision, even to the utmost star; fifth, it is used +for the purposes of the Seer. So with the other senses. Perfectly concentrated +Meditation on each sense, a viewing it from behind and within, as is possible +for the spiritual man, brings a mastery of the scope and true character of each +sense, and of the world on which they report collectively. +</p> + +<p class="p1"> +48. Thence comes the power swift as thought, independent of instruments, and +the mastery over matter. +</p> + +<p> +We are further enumerating the endowments of the spiritual man. Among these is +the power to traverse space with the swiftness of thought, so that whatever +place the spiritual man thinks of, to that he goes, in that place he already +is. Thought has now become his means of locomotion. He is, therefore, +independent of instruments, and can bring his force to bear directly, wherever +he wills. +</p> + +<p class="p1"> +49. When the spiritual man is perfectly disentangled from the psychic body, he +attains to mastery over all things and to a knowledge of all. +</p> + +<p> +The spiritual man is enmeshed in the web of the emotions; desire, fear, +ambition, passion; and impeded by the mental forms of separateness and +materialism. When these meshes are sundered, these obstacles completely +overcome, then the spiritual man stands forth in his own wide world, strong, +mighty, wise. He uses divine powers, with a divine scope and energy, working +together with divine Companions. To such a one it is said: “Thou art now +a disciple, able to stand, able to hear, able to see, able to speak, thou hast +conquered desire and attained to self-knowledge, thou hast seen thy soul in its +bloom and recognized it, and heard the voice of the silence.” +</p> + +<p class="p1"> +50. By absence of all self-indulgence at this point, when the seeds of bondage +to sorrow are destroyed, pure spiritual being is attained. +</p> + +<p> +The seeking of indulgence for the personal self, whether through passion or +ambition, sows the seed of future sorrow. For this self indulgence of the +personality is a double sin against the real; a sin against the cleanness of +life, and a sin against the universal being, which permits no exclusive +particular good, since, in the real, all spiritual possessions are held in +common. This twofold sin brings its reacting punishment, its confining bondage +to sorrow. But ceasing from self-indulgence brings purity, liberation, +spiritual life. +</p> + +<p class="p1"> +51. There should be complete overcoming of allurement or pride in the +invitations of the different realms of life, lest attachment to things evil +arise once more. +</p> + +<p> +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.” +</p> + +<p class="p1"> +52. From perfectly concentrated Meditation on the divisions of time and their +succession comes that wisdom which is born of discernment. +</p> + +<p> +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. +</p> + +<p class="p1"> +53. Hence comes discernment between things which are of like nature, not +distinguished by difference of kind, character or position. +</p> + +<p> +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. +</p> + +<p class="p1"> +54. The wisdom which is born of discernment is starlike; it discerns all +things, and all conditions of things, it discerns without succession: +simultaneously. +</p> + +<p> +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.” +</p> + +<p class="p1"> +55. When the vesture and the spiritual man are alike pure, then perfect +spiritual life is attained. +</p> + +<p> +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 life. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap07"></a>INTRODUCTION TO BOOK IV</h2> + +<p> +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 man. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 Father which is in Heaven. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap08"></a>BOOK IV</h2> + +<p class="p1"> +1. Psychic and spiritual powers may be inborn, or they may be gained by the use +of drugs, or by incantations, or by fervour, or by Meditation. +</p> + +<p> +Spiritual powers have been enumerated and described in the preceding sections. +They are the normal powers of the spiritual man, the antetype, the divine +edition, of the powers of the natural man. Through these powers, the spiritual +man stands, sees, hears, speaks, in the spiritual world, as the physical man +stands, sees, hears, speaks in the natural world. +</p> + +<p> +There is a counterfeit presentment of the spiritual man, in the world of +dreams, a shadow lord of shadows, who has his own dreamy powers of vision, of +hearing, of movement; he has left the natural without reaching the spiritual. +He has set forth from the shore, but has not gained the further verge of the +river. He is borne along by the stream, with no foothold on either shore. +Leaving the actual, he has fallen short of the real, caught in the limbo of +vanities and delusions. The cause of this aberrant phantasm is always the +worship of a false, vain self, the lord of dreams, within one’s own +breast. This is the psychic man, lord of delusive and bewildering psychic +powers. +</p> + +<p> +Spiritual powers, like intellectual or artistic gifts, may be inborn: the +fruit, that is, of seeds planted and reared with toil in a former birth. So +also the powers of the psychic man may be inborn, a delusive harvest from seeds +of delusion. +</p> + +<p> +Psychical powers may be gained by drugs, as poverty, shame, debasement may be +gained by the self-same drugs. In their action, they are baneful, cutting the +man off from consciousness of the restraining power of his divine nature, so +that his forces break forth exuberant, like the laughter of drunkards, and he +sees and hears things delusive. While sinking, he believes that he has risen; +growing weaker, he thinks himself full of strength; beholding illusions, he +takes them to be true. Such are the powers gained by drugs; they are wholly +psychic, since the real powers, the spiritual, can never be so gained. +</p> + +<p> +Incantations are affirmations of half-truths concerning spirit and matter, what +is and what is not, which work upon the mind and slowly build up a wraith of +powers and a delusive well-being. These, too, are of the psychic realm of +dreams. +</p> + +<p> +Lastly, there are the true powers of the spiritual man, built up and realized +in Meditation, through reverent obedience to spiritual law, to the pure +conditions of being, in the divine realm. +</p> + +<p class="p1"> +2. The transfer of powers from one venture to another comes through the flow of +the natural creative forces. +</p> + +<p> +Here, if we can perceive it, is the whole secret of spiritual birth, growth and +life Spiritual being, like all being, is but an expression of the Self, of the +inherent power and being of Atma. Inherent in the Self are consciousness and +will, which have, as their lordly heritage, the wide sweep of the universe +throughout eternity, for the Self is one with the Eternal. And the +consciousness of the Self may make itself manifest as seeing, hearing, tasting, +feeling, or whatsoever perceptive powers there may be, just as the white +sunlight may divide into many-coloured rays. So may the will of the Self +manifest itself in the uttering of words, or in handling, or in moving, and +whatever powers of action there are throughout the seven worlds. Where the Self +is, there will its powers be. It is but a question of the vesture through which +these powers shall shine forth. And wherever the consciousness and desire of +the ever-creative Self are fixed, there will a vesture be built up; where the +heart is, there will the treasure be also. +</p> + +<p> +Since through ages the desire of the Self has been toward the natural world, +wherein the Self sought to mirror himself that he might know himself, therefore +a vesture of natural elements came into being, through which blossomed forth +the Self’s powers of perceiving and of will: the power to see, to hear, +to speak, to walk, to handle; and when the Self, thus come to +self-consciousness, and, with it, to a knowledge of his imprisonment, shall set +his desire on the divine and real world, and raise his consciousness thereto, +the spiritual vesture shall be built up for him there, with its expression of +his inherent powers. Nor will migration thither be difficult for the Self, +since the divine is no strange or foreign land for him, but the house of his +home, where he dwells from everlasting. +</p> + +<p class="p1"> +3. The apparent, immediate cause is not the true cause of the creative +nature-powers; but, like the husbandman in his field, it takes obstacles away. +</p> + +<p> +The husbandman tills his field, breaking up the clods of earth into fine mould, +penetrable to air and rain; he sows his seed, carefully covering it, for fear +of birds and the wind; he waters the seed-laden earth, turning the little rills +from the irrigation tank now this way and that, removing obstacles from the +channels, until the even How of water vitalizes the whole field. And so the +plants germinate and grow, first the blade, then the ear, then the full corn in +the ear. But it is not the husbandman who makes them grow. It is, first, the +miraculous plasmic power in the grain of seed, which brings forth after its +kind; then the alchemy of sunlight which, in presence of the green colouring +matter of the leaves, gathers hydrogen from the water and carbon from the gases +in the air, and mingles them in the hydro-carbons of plant growth; and, +finally, the wholly occult vital powers of the plant itself, stored up through +ages, and flowing down from the primal sources of life. The husbandman but +removes the obstacles. He plants and waters, but God gives the increase. +</p> + +<p> +So with the finer husbandman of diviner fields. He tills and sows, but the +growth of the spiritual man comes through the surge and flow of divine, +creative forces and powers. Here, again, God gives the increase. The divine +Self puts forth, for the manifestation of its powers, a new and finer vesture, +the body of the spiritual man. +</p> + +<p class="p1"> +4. Vestures of consciousness are built up in conformity with the Boston of the +feeling of selfhood. +</p> + +<p> +The Self, says a great Teacher, in turn attaches itself to three vestures: +first, to the physical body, then to the finer body, and thirdly to the causal +body. Finally it stands forth radiant, luminous, joyous, as the Self. +</p> + +<p> +When the Self attributes itself to the physical body, there arise the states of +bodily consciousness, built up about the physical self. +</p> + +<p> +When the Self, breaking through this first illusion, begins to see and feel +itself in the finer body, to find selfhood there, then the states of +consciousness of the finer body come into being; or, to speak exactly, the +finer body and its states of consciousness arise and grow together. +</p> + +<p> +But the Self must not dwell permanently there. It must learn to find itself in +the causal body, to build up the wide and luminous fields of consciousness that +belong to that. +</p> + +<p> +Nor must it dwell forever there, for there remains the fourth state, the +divine, with its own splendour and everlastingness. +</p> + +<p> +It is all a question of the states of consciousness; all a question of raising +the sense of selfhood, until it dwells forever in the Eternal. +</p> + +<p class="p1"> +5. In the different fields of manifestation, the Consciousness, though one, is +the elective cause of many states of consciousness. +</p> + +<p> +Here is the splendid teaching of oneness that lies at the heart of the Eastern +wisdom. Consciousness is ultimately One, everywhere and forever. The Eternal, +the Father, is the One Self of All Beings. And so, in each individual who is +but a facet of that Self, Consciousness is One. Whether it breaks through as +the dull fire of physical life, or the murky flame of the psychic and +passional, or the radiance of the spiritual man, or the full glory of the +Divine, it is ever the Light, naught but the Light. The one Consciousness is +the effective cause of all states of consciousness, on every plane. +</p> + +<p class="p1"> +6. Among states of consciousness, that which is born of Contemplation is free +from the seed of future sorrow. +</p> + +<p> +Where the consciousness breaks forth in the physical body, and the full play of +bodily life begins, its progression carries with it inevitable limitations. +Birth involves death. Meetings have their partings. Hunger alternates with +satiety. Age follows on the heels of youth. So do the states of consciousness +run along the circle of birth and death. +</p> + +<p> +With the psychic, the alternation between prize and penalty is swifter. Hope +has its shadow of fear, or it is no hope. Exclusive love is tortured by +jealousy. Pleasure passes through deadness into pain. Pain’s surcease +brings pleasure back again. So here, too, the states of consciousness run their +circle. In all psychic states there is egotism, which, indeed, is the very +essence of the psychic; and where there is egotism there is ever the seed of +future sorrow. Desire carries bondage in its womb. +</p> + +<p> +But where the pure spiritual consciousness begins, free from self and stain, +the ancient law of retaliation ceases; the penalty of sorrow lapses and is no +more imposed. The soul now passes, no longer from sorrow to sorrow, but from +glory to glory. Its growth and splendour have no limit. The good passes to +better, best. +</p> + +<p class="p1"> +7. 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 a mingling of +these. +</p> + +<p> +The man of desire wins from his works the reward of pleasure, or incurs the +penalty of pain; or, as so often happens in life, his guerdon, like the +passionate mood of the lover, is part pleasure and part pain. Works done with +self-seeking bear within them the seeds of future sorrow; conversely, according +to the proverb, present pain is future gain. +</p> + +<p> +But, for him who has gone beyond desire, whose desire is set on the Eternal, +neither pain to be avoided nor pleasure to be gained inspires his work. He +fears no hell and desires no heaven. His one desire is, to know the will of the +Father and finish His work. He comes directly in line with the divine Will, and +works cleanly and immediately, without longing or fear. His heart dwells in the +Eternal; all his desires are set on the Eternal. +</p> + +<p class="p1"> +8. 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. +</p> + +<p> +We are now to consider the general mechanism of Karma, in order that we may +pass on to the consideration of him who is free from Karma. Karma, indeed, is +the concern of the personal man, of his bondage or freedom. It is the +succession of the forces which built up the personal man, reproducing +themselves in one personality after another. +</p> + +<p> +Now let us take an imaginary case, to see how these forces may work out. Let us +think of a man, with murderous intent in his heart, striking with a dagger at +his enemy. He makes a red wound in his victim’s breast; at the same +instant he paints, in his own mind, a picture of that wound: a picture dynamic +with all the fierce will-power he has put into his murderous blow. In other +words he has made a deep wound in his own psychic body; and, when he comes to +be born again, that body will become his outermost vesture, upon which, with +its wound still there, bodily tissue will be built up. So the man will be born +maimed, or with the predisposition to some mortal injury; he is unguarded at +that point, and any trifling accidental blow will pierce the broken Joints of +his psychic armour. Thus do the dynamic mind-images manifest themselves, coming +to the surface, so that works done in the past may ripen and come to fruition. +</p> + +<p class="p1"> +9. Works separated by different nature, or place, or time, are brought together +by the correspondence between memory and dynamic impression. +</p> + +<p> +Just as, in the ripening out of mind-images into bodily conditions, the effect +is brought about by the ray of creative force sent down by the Self, somewhat +as the light of the magic lantern projects the details of a picture on the +screen, revealing the hidden, and making secret things palpable and visible, so +does this divine ray exercise a selective power on the dynamic mind-images, +bringing together into one day of life the seeds gathered from many days. The +memory constantly exemplifies this power; a passage of poetry will call up in +the mind like passages of many poets, read at different times. So a prayer may +call up many prayers. +</p> + +<p> +In like manner, the same over-ruling selective power, which is a ray of the +Higher Self, gathers together from different births and times and places those +mind-images which are conformable, and may be grouped in the frame of a single +life or a single event. Through this grouping, visible bodily conditions or +outward circumstances are brought about, and by these the soul is taught and +trained. +</p> + +<p> +Just as the dynamic mind-images of desire ripen out in bodily conditions and +circumstances, so the far more dynamic powers of aspiration, wherein the soul +reaches toward the Eternal, have their fruition in a finer world, building the +vesture of the spiritual man. +</p> + +<p class="p1"> +10. The series of dynamic mind-images is beginningless, because Desire is +everlasting. +</p> + +<p> +The whole series of dynamic mind-images, which make up the entire history of +the personal man, is a part of the mechanism which the Self employs, to mirror +itself in a reflection, to embody its powers in an outward form, to the end of +self-expression, selfrealization, self-knowledge. Therefore the initial impulse +behind these dynamic mind-images comes from the Self and is the descending ray +of the Self; so that it cannot be said that there is any first member of the +series of images, from which the rest arose. The impulse is beginningless, +since it comes from the Self, which is from everlasting. Desire is not to +cease; it is to turn to the Eternal, and so become aspiration. +</p> + +<p class="p1"> +11. Since the dynamic mind-images are held together by impulses of desire, by +the wish for personal reward, by the substratum of mental habit, by the support +of outer things desired; therefore, when these cease, the self reproduction of +dynamic mind-images ceases. +</p> + +<p> +We are still concerned with the personal life in its bodily vesture, and with +the process whereby the forces which have upheld it are gradually transferred +to the life of the spiritual man, and build up for him his finer vesture in a +finer world. +</p> + +<p> +How is the current to be changed? How is the flow of self-reproductive +mind-images, which have built the conditions of life after life in this world +of bondage, to be checked, that the time of imprisonment may come to an end, +the day of liberation dawn? +</p> + +<p> +The answer is given in the Sutra just translated. The driving-force is +withdrawn and directed to the upbuilding of the spiritual body. +</p> + +<p> +When the building impulses and forces are withdrawn, the tendency to manifest a +new psychical body, a new body of bondage, ceases with them. +</p> + +<p class="p1"> +12. The difference between that which is past and that which is not yet come, +according to their natures, depends on the difference of phase of their +properties. +</p> + +<p> +Here we come to a high and difficult matter, which has always been held to be +of great moment in the Eastern wisdom: the thought that the division of time +into past, present and future is, in great measure, an illusion; that past, +present, future all dwell together in the eternal Now. +</p> + +<p> +The discernment of this truth has been held to be so necessarily a part of +wisdom, that one of the names of the Enlightened is: “he who has passed +beyond the three times: past, present, future.” +</p> + +<p> +So the Western Master said: “Before Abraham was, I am”; and again, +“I am with you always, unto the end of the world”; using the +eternal present for past and future alike. With the same purpose, the Master +speaks of himself as “the alpha and the omega, the beginning and the end, +the first and the last.” +</p> + +<p> +And a Master of our own days writes: “I feel even irritated at having to +use these three clumsy words—past, present, and future. Miserable +concepts of the objective phases of the subjective whole, they are about as ill +adapted for the purpose, as an axe for fine carving.” +</p> + +<p> +In the eternal Now, both past and future are consummated. +</p> + +<p> +Bjorklund, the Swedish philosopher, has well stated the same truth: +</p> + +<p> +“Neither past nor future can exist to God; He lives undividedly, without +limitations, and needs not, as man, to plot out his existence in a series of +moments. Eternity then is not identical with unending time; it is a different +form of existence, related to time as the perfect to the imperfect … Man as an +entity for himself must have the natural limitations for the part. Conceived by +God, man is eternal in the divine sense, but conceived, by himself, man’s +eternal life is clothed in the limitations we call time. The eternal is a +constant present without beginning or end, without past or future.” +</p> + +<p class="p1"> +13. These properties, whether manifest or latent, are of the nature of the +Three Potencies. +</p> + +<p> +The Three Potencies are the three manifested modifications of the one primal +material, which stands opposite to perceiving consciousness. These Three +Potencies are called Substance, Force, Darkness; or viewed rather for their +moral colouring, Goodness, Passion, Inertness. Every material manifestation is +a projection of substance into the empty space of darkness. Every mental state +is either good, or passional, or inert. So, whether subjective or objective, +latent or manifest, all things that present themselves to the perceiving +consciousness are compounded of these three. This is a fundamental doctrine of +the Sankhya system. +</p> + +<p class="p1"> +14. The external manifestation of an object takes place when the +transformations ore in the same phase. +</p> + +<p> +We should be inclined to express the same law by saying, for example, that a +sound is audible, when it consists of vibrations within the compass of the +auditory nerve; that an object is visible, when either directly or by +reflection, it sends forth luminiferous vibrations within the compass of the +retina and the optic nerve. Vibrations below or above that compass make no +impression at all, and the object remains invisible; as, for example, a kettle +of boiling water in a dark room, though the kettle is sending forth heat +vibrations closely akin to light. +</p> + +<p> +So, when the vibrations of the object and those of the perceptive power are in +the same phase, the external manifestation of the object takes place. +</p> + +<p> +There seems to be a further suggestion that the appearance of an object in the +“present,” or its remaining hid in the “past,” or +“future,” is likewise a question of phase, and, just as the range +of vibrations perceived might be increased by the development of finer senses, +so the perception of things past, and things to come, may be easy from a higher +point of view. +</p> + +<p class="p1"> +15. The paths of material things and of states of consciousness are distinct, +as is manifest from the fact that the same object may produce different +impressions in different minds. +</p> + +<p> +Having shown that our bodily condition and circumstances depend on Karma, while +Karma depends on perception and will, 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. The same thought has occurred, and still occurs, +to all philosophers; and, by various reasonings, they all come to the same wise +conclusion; that the material world is not made by the mood of any human mind, +but is rather the manifestation of the totality of invisible Being, whether we +call this Mahat, with the ancients, or Ether, with the moderns. +</p> + +<p class="p1"> +16. Nor do material objects depend upon a single mind, for how could they +remain objective to others, if that mind ceased to think of them? +</p> + +<p> +This is but a further development of the thought of the preceding Sutra, +carrying on the thought that, while the universe is spiritual, yet its material +expression is ordered, consistent, ruled by law, not subject to the whims or +affirmations of a single mind. Unwelcome material things may be escaped by +spiritual growth, by rising to a realm above them, and not by denying their +existence on their own plane. So that our system is neither materialistic, nor +idealistic in the extreme sense, but rather intuitional and spiritual, holding +that matter is the manifestation of spirit as a whole, a reflection or +externalization of spirit, and, like spirit, everywhere obedient to law. The +path of liberation is not through denial of matter but through denial of the +wills of self, through obedience, and that aspiration which builds the vesture +of the spiritual man. +</p> + +<p class="p1"> +17. An object is perceived, or not perceived, according as the mind is, or is +not, tinged with the colour of the object. +</p> + +<p> +The simplest manifestation of this is the matter of attention. Our minds +apprehend what they wish to apprehend; all else passes unnoticed, or, on the +other hand, we perceive what we resent, as, for example, the noise of a passing +train; while others, used to the sound, do not notice it at all. +</p> + +<p> +But the deeper meaning is, that out of the vast totality of objects ever +present in the universe, the mind perceives only those which conform to the hue +of its Karma. The rest remain unseen, even though close at hand. +</p> + +<p> +This spiritual law has been well expressed by Emerson: +</p> + +<p> +“Through solidest eternal things the man finds his road as if they did +not subsist, and does not once suspect their being. As soon as he needs a new +object, suddenly he beholds it, and no longer attempts to pass through it, but +takes another way. When he has exhausted for the time the nourishment to be +drawn from any one person or thing, that object is withdrawn from his +observation, and though still in his immediate neighbourhood, he does not +suspect its presence. Nothing is dead. Men feign themselves dead, and endure +mock funerals and mournful obituaries, and there they stand looking out of the +window, sound and well, in some new and strange disguise. Jesus is not dead, he +is very well alive: nor John, nor Paul, nor Mahomet, nor Aristotle; at times we +believe we have seen them all, and could easily tell the names under which they +go.” +</p> + +<p class="p1"> +18. The movements of the psychic nature are perpetually objects of perception, +since the Spiritual Man, who is the lord of them, remains unchanging. +</p> + +<p> +Here is teaching of the utmost import, both for understanding and for practice. +</p> + +<p> +To the psychic nature belong all the ebb and flow of emotion, all hoping and +fearing, desire and hate: the things that make the multitude of men and women +deem themselves happy or miserable. To it also belong the measuring and +comparing, the doubt and questioning, which, for the same multitude, make up +mental life. So that there results the emotion-soaked personality, with its +dark and narrow view of life: the shivering, terror driven personality that is +life itself for all but all of mankind. +</p> + +<p> +Yet the personality is not the true man, not the living soul at all, but only a +spectacle which the true man observes. Let us under stand this, therefore, and +draw ourselves up inwardly to the height of the Spiritual Man, who, standing in +the quiet light of the Eternal, looks down serene upon this turmoil of the +outer life. +</p> + +<p> +One first masters the personality, the “mind,” by thus looking down +on it from above, from within; by steadily watching its ebb and flow, as +objective, outward, and therefore not the real Self. This standing back is the +first step, detachment. The second, to maintain the vantage-ground thus gained, +is recollection. +</p> + +<p class="p1"> +19. The Mind is not self-luminous, since it can be seen as an object. +</p> + +<p> +This is a further step toward overthrowing the tyranny of the +“mind”: the psychic nature of emotion and mental measuring. This +psychic self, the personality, claims to be absolute, asserting that life is +for it and through it; it seeks to impose on the whole being of man its narrow, +materialistic, faithless view of life and the universe; it would clip the wings +of the soaring Soul. But the Soul dethrones the tyrant, by perceiving and +steadily affirming that the psychic self is no true self at all, not +self-luminous, but only an object of observation, watched by the serene eyes of +the Spiritual Man. +</p> + +<p class="p1"> +20. Nor could the Mind at the same time know itself and things external to it. +</p> + +<p> +The truth is that the “mind” knows neither external things nor +itself. Its measuring and analyzing, its hoping and fearing, hating and +desiring, never give it a true measure of life, nor any sense of real values. +Ceaselessly active, it never really attains to knowledge; or, if we admit its +knowledge, it ever falls short of wisdom, which comes only through intuition, +the vision of the Spiritual Man. +</p> + +<p> +Life cannot be known by the “mind,” its secrets cannot be learned +through the “mind.” The proof is, the ceaseless strife and +contradiction of opinion among those who trust in the mind. Much less can the +“mind” know itself, the more so, because it is pervaded by the +illusion that it truly knows, truly is. +</p> + +<p> +True knowledge of the “mind” comes, first, when the Spiritual Man, +arising, stands detached, regarding the “mind” from above, with +quiet eyes, and seeing it for the tangled web of psychic forces that it truly +is. But the truth is divined long before it is clearly seen, and then begins +the long battle of the “mind,” against the Real, the +“mind” fighting doggedly, craftily, for its supremacy. +</p> + +<p class="p1"> +21. If the Mind be thought of as seen by another more inward Mind, then there +would be an endless series of perceiving Minds, and a confusion of memories. +</p> + +<p> +One of the expedients by which the “mind” seeks to deny and thwart +the Soul, when it feels that it is beginning to be circumvented and seen +through, is to assert that this seeing is the work of a part of itself, one +part observing the other, and thus leaving no need nor place for the Spiritual +Man. +</p> + +<p> +To this strategy the argument is opposed by our philosopher, that this would be +no true solution, but only a postponement of the solution. For we should have +to find yet another part of the mind to view the first observing part, and then +another to observe this, and so on, endlessly. +</p> + +<p> +The true solution is, that the Spiritual Man looks down upon the psychic +nature, and observes it; when he views the psychic pictures gallery, this is +“memory,” which would be a hopeless, inextricable confusion, if we +thought of one part of the “mind,” with its memories, viewing +another part, with memories of its own. +</p> + +<p> +The solution of the mystery lies not in the “mind” but beyond it, +in the luminous life of the risen Lord, the Spiritual Man. +</p> + +<p class="p1"> +22. When the psychical nature takes on the form of the spiritual intelligence, +by reflecting it, then the Self becomes conscious of its own spiritual +intelligence. +</p> + +<p> +We are considering a stage of spiritual life at which the psychical nature has +been cleansed and purified. Formerly, it reflected in its plastic substance the +images of the earthy; purified now, it reflects the image of the heavenly, +giving the spiritual intelligence a visible form. The Self, beholding that +visible form, in which its spiritual intelligence has, as it were, taken +palpable shape, thereby reaches self-recognition, self-comprehension. The Self +sees itself in this mirror, and thus becomes not only conscious, but +self-conscious. This is, from one point of view, the purpose of the whole +evolutionary process. +</p> + +<p class="p1"> +23. The psychic nature, taking on the colour of the Seer and of things seen, +leads to the perception of all objects. +</p> + +<p> +In the unregenerate man, the psychic nature is saturated with images of +material things, of things seen, or heard, or tasted, or felt; and this web of +dynamic images forms the ordinary material and driving power of life. The +sensation of sweet things tasted clamours to be renewed, and drives the man +into effort to obtain its renewal; so he adds image to image, each dynamic and +importunate, piling up sin’s intolerable burden. +</p> + +<p> +Then comes regeneration, and the washing away of sin, through the fiery, +creative power of the Soul, which burns out the stains of the psychic vesture, +purifying it as gold is refined in the furnace. The suffering of regeneration +springs from this indispensable purifying. +</p> + +<p> +Then the psychic vesture begins to take on the colour of the Soul, no longer +stained, but suffused with golden light; and the man red generate gleams with +the radiance of eternity. Thus the Spiritual Man puts on fair raiment; for of +this cleansing it is said: Though your sins be as scarlet, they shall be white +as snow; though they be as crimson, they shall be as wool. +</p> + +<p class="p1"> +24. The psychic nature, which has been printed with mind-images of innumerable +material things, exists now for the Spiritual Man, building for him. +</p> + +<p> +The “mind,” once the tyrant, is now the slave, recognized as +outward, separate, not Self, a well-trained instrument of the Spiritual Man. +</p> + +<p> +For it is not ordained for the Spiritual Man that, finding his high realm, he +shall enter altogether there, and pass out of the vision of mankind. It is true +that he dwells in heaven, but he also dwells on earth. He has angels and +archangels, the hosts of the just made perfect, for his familiar friends, but +he has at the same time found a new kinship with the prone children of men, who +stumble and sin in the dark. Finding sinlessness, he finds also that the +world’s sin and shame are his, not to share, but to atone; finding +kinship with angels, he likewise finds his part in the toil of angels, the toil +for the redemption of the world. +</p> + +<p> +For this work, he, who now stands in the heavenly realm, needs his instrument +on earth; and this instrument he finds, ready to his hand, and fitted and +perfected by the very struggles he has waged against it, in the personality, +the “mind,” of the personal man. This once tyrant is now his +servant and perfect ambassador, bearing witness, before men, of heavenly things +and even in this present world doing the will and working the works of the +Father. +</p> + +<p class="p1"> +25. 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. +</p> + +<p> +How many times in the long struggle have the Soul’s aspirations seemed +but a hopeless, impossible dream, a madman’s counsel of perfection. Yet +every finest, most impossible aspiration shall be realized, and ten times more +than realized, once the long, arduous fight against the “mind,” and +the mind’s worldview is won. And then it will be seen that unfaith and +despair were but weapons of the “mind,” to daunt the Soul, and put +off the day when the neck of the “mind” shall be put under the foot +of the Soul. +</p> + +<p> +Have you aspired, well-nigh hopeless, after immortality? You shall be paid by +entering the immortality of God. +</p> + +<p> +Have you aspired, in misery and pain, after consoling, healing love? You shall +be made a dispenser of the divine love of God Himself to weary souls. +</p> + +<p> +Have you sought ardently, in your day of feebleness, after power? You shall +wield power immortal, infinite, with God working the works of God. +</p> + +<p> +Have you, in lonely darkness, longed for companionship and consolation? You +shall have angels and archangels for your friends, and all the immortal hosts +of the Dawn. +</p> + +<p> +These are the fruits of victory. Therefore overcome. These are the prizes of +regeneration. Therefore die to self, that you may rise again to God. +</p> + +<p class="p1"> +26. Thereafter, the whole personal being bends toward illumination, toward +Eternal Life. +</p> + +<p> +This is part of the secret of the Soul, that salvation means, not merely that a +soul shall be cleansed and raised to heaven, but that the whole realm of the +natural powers shall be redeemed, building up, even in this present world, the +kingly figure of the Spiritual Man. +</p> + +<p> +The traditions of the ages are full of his footsteps; majestic, uncomprehended +shadows, myths, demi-gods, fill the memories of all the nobler peoples. But the +time cometh, when he shall be known, no longer demi-god, nor myth, nor shadow, +but the ever-present Redeemer, working amid men for the life and cleansing of +all souls. +</p> + +<p class="p1"> +27. In the internals of the batik, other thoughts will arise, through the +impressions of the dynamic mind-images. +</p> + +<p> +The battle is long and arduous. Let there be no mistake as to that. Go not +forth to this battle without counting the cost. Ages have gone to the +strengthening of the foe. Ages of conflict must be spent, ere the foe, wholly +conquered, becomes the servant, the Soul’s minister to mankind. +</p> + +<p> +And from these long past ages, in hours when the contest flags, will come new +foes, mind-born children springing up to fight for mind, reinforcements coming +from forgotten years, forgotten lives. For once this conflict is begun, it can +be ended only by sweeping victory, and unconditional, unreserved surrender of +the vanquished. +</p> + +<p class="p1"> +28. These are to be overcome as it was taught that hindrances should be +overcome. +</p> + +<p> +These new enemies and fears are to be overcome by ceaselessly renewing the +fight, by a steadfast, dogged persistence, whether in victory or defeat, which +shall put the stubbornness of the rocks to shame. For the Soul is older than +all things, and invincible; it is of the very nature of the Soul to be +unconquerable. +</p> + +<p> +Therefore fight on, undaunted; knowing that the spiritual will, once awakened, +shall, through the effort of the contest, come to its full strength; that +ground gained can be held permanently; that great as is the dead-weight of the +adversary, it is yet measurable, while the Warrior who fights for you, for whom +you fight, is, in might, immeasurable, invincible, everlasting. +</p> + +<p class="p1"> +29. He who, after he has attained, is wholly free from self, reaches the +essence of all that can be known, gathered together like a cloud. This is the +true spiritual consciousness. +</p> + +<p> +It has been said that, at the beginning of the way, we must kill out ambition, +the great curse, the giant weed which grows as strongly in the heart of the +devoted disciple as in the man of desire. The remedy is sacrifice of self, +obedience, humility; that purity of heart which gives the vision of God. +Thereafter, he who has attained is wrapt about with the essence of all that can +be known, as with a cloud; he has that perfect illumination which is the true +spiritual consciousness. Through obedience to the will of God, he comes into +oneness of being with God; he is initiated into God’s view of the +universe, seeing all life as God sees it. +</p> + +<p class="p1"> +30. Thereon comes surcease from sorrow and the burden of toil. +</p> + +<p> +Such a one, it is said, is free from the bond of Karma, from the burden of +toil, from that debt to works which comes from works done in self-love and +desire. Free from self-will, he is free from sorrow, too, for sorrow comes from +the fight of self-will against the divine will, through the correcting stress +of the divine will, which seeks to counteract the evil wrought by disobedience. +When the conflict with the divine will ceases, then sorrow ceases, and he who +has grown into obedience, thereby enters into joy. +</p> + +<p class="p1"> +31. When all veils are rent, all stains washed away, his knowledge becomes +infinite; little remains for him to know. +</p> + +<p> +The first veil is the delusion that thy soul is in some permanent way separate +from the great Soul, the divine Eternal. When that veil is rent, thou shalt +discern thy oneness with everlasting Life. The second veil is the delusion of +enduring separateness from thy other selves, whereas in truth the soul that is +in them is one with the soul that is in thee. The world’s sin and shame +are thy sin and shame: its joy also. +</p> + +<p> +These veils rent, thou shalt enter into knowledge of divine things and human +things. Little will remain unknown to thee. +</p> + +<p class="p1"> +32. Thereafter comes the completion of the series of transformations of the +three nature potencies, since their purpose is attained. +</p> + +<p> +It is a part of the beauty and wisdom of the great Indian teachings, the +Vedanta and the Yoga alike, to hold that all life exists for the purposes of +Soul, for the making of the spiritual man. They teach that all nature is an +orderly process of evolution, leading up to this, designed for this end, +existing only for this: to bring forth and perfect the Spiritual Man. He is the +crown of evolution: at his coming, the goal of all development is attained. +</p> + +<p class="p1"> +33. The series of transformations is divided into moments. When the series is +completed, time gives place to duration. +</p> + +<p> +There are two kinds of eternity, says the commentary: the eternity of immortal +life, which belongs to the Spirit, and the eternity of change, which inheres in +Nature, in all that is not Spirit. While we are content to live in and for +Nature, in the Circle of Necessity, Sansara, we doom ourselves to perpetual +change. That which is born must die, and that which dies must be reborn. It is +change evermore, a ceaseless series of transformations. +</p> + +<p> +But the Spiritual Man enters a new order; for him, there is no longer eternal +change, but eternal Being. He has entered into the joy of his Lord. This +spiritual birth, which makes him heir of the Everlasting, sets a term to +change; it is the culmination, the crowning transformation, of the whole realm +of change. +</p> + +<p class="p1"> +34. Pure spiritual life is, therefore, the inverse resolution of the potencies +of Nature, which have emptied themselves of their value for the Spiritual man; +or it is the return of the power of pure Consciousness to its essential form. +</p> + +<p> +Here we have a splendid generalization, in which our wise philosopher finally +reconciles the naturalists and the idealists, expressing the crown and end of +his teaching, first in the terms of the naturalist, and then in the terms of +the idealist. +</p> + +<p> +The birth and growth of the Spiritual Man, and his entry into his immortal +heritage, may be regarded, says our philosopher, either as the culmination of +the whole process of natural evolution and involution, where “that which +flowed from out the boundless deep, turns again home”; or it may be +looked at, as the Vedantins look at it, as the restoration of pure spiritual +Consciousness to its pristine and essential form. There is no discrepancy or +conflict between these two views, which are but two accounts of the same thing. +Therefore those who study the wise philosopher, be they naturalist or idealist, +have no excuse to linger over dialectic subtleties or disputes. These things +are lifted from their path, lest they should be tempted to delay over them, and +they are left facing the path itself, stretching upward and onward from their +feet to the everlasting hills, radiant with infinite Light. +</p> + +</div><!--end chapter--> + +<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE YOGA SUTRAS OF PATANJALI ***</div> +<div style='text-align:left'> + +<div style='display:block; margin:1em 0'> +Updated editions will replace the previous one—the old editions will +be renamed. +</div> + +<div style='display:block; margin:1em 0'> +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. 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