Theos-Talk Archives (July 2005 Message tt00222)

PART 2

Part 2	RE: :THOUGHT, MIND and NEW MATTER DISCOVERED


Continued from Book 1

41. The mind that has been so trained that the ordinary modifications of its
action are not present, but only those which occur upon the conscious taking
up of an object for contemplation, is changed into the likeness of that
which is pondered upon, and enters into full comprehension of the being
thereof. 

42. This change of the mind into the likeness of what is pondered upon, is
technically called the Argumentative condition, when there is any mixing-up
of the title of the thing, the significance and application of that title,
and the abstract knowledge of the qualities and elements of the thing per
se. 

43. On the disappearance, from the plane of contemplation, of the title and
significance of the object selected for meditation; when the abstract thing
itself, free from distinction by designation, is presented to the mind only
as an entity, that is what is called the Non-Argumentative condition of
meditation. 

These two aphorisms (42-43) describe the first and second stages of
meditation, in the mind properly intent upon objects of a gross or material
nature. The next aphorism has reference to the state when subtile, or
higher, objects are selected for contemplative meditation. 

44. The Argumentative and Non-Argumentative conditions of the mind,
described in the preceding two aphorisms, also obtain when the object
selected for meditation is subtile, or of a higher nature than sensuous
objects. 

45. That meditation which has a subtile object in view ends with the
indissoluble element called primordial matter. 

46. The mental changes described in the foregoing, constitute "meditation
with its seed." 

"Meditation with its seed" is that kind of meditation in which there is
still present before the mind a distinct object to be meditated upon. 

47. When Wisdom has been reached, through acquirement of the
non-deliberative mental state, there is spiritual clearness. 

48. In that case, then, there is that Knowledge which is absolutely free
from Error.

49. This kind of knowledge differs from the knowledge due to testimony and
inference; because, in the pursuit of knowledge based upon those, the mind
has to consider many particulars and is not engaged with the general field
of knowledge itself. 

50. The train of self-reproductive thought resulting from this puts a stop
to all other trains of thought. 

It is held that there are two main trains of thought; (a) that which depends
upon suggestion made either by the words of another, or by impression upon
the senses or mind, or upon association; (b) that which depends altogether
upon itself, and reproduces from itself the same thought as before. And when
the second sort is attained, its effect is to act as an obstacle to all
other trains of thought, for it is of such a nature that it repels or expels
from the mind any other kind of thought. As shown in Aphorism 48, the mental
state called "non-argumentative" is absolutely free from error, since it has
nothing to do with testimony or inference, but is knowledge itself, and
therefore from its inherent nature it puts a stop to all other trains of
thought. 

51. This train of thought itself, with but one object, may also be stopped,
in which case "meditation without a seed" is attained. 

"Meditation without a seed" is that in which the brooding of the mind has
been pushed to such a point that the object selected for meditation has
disappeared from the mental plane, and there is no longer any recognition of
it, but consequent progressive thought upon a higher plane. 


END OF THE FIRST BOOK.

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BOOK II.


MEANS OF CONCENTRATION


1. The practical part of Concentration is, Mortification, Muttering, and
Resignation to the Supreme Soul. 
What is here meant by "mortification" is the practice laid down in other
books, such as the Dharma Shastra, which includes penances and fastings;
"muttering" is the semi-audible repetition of formulae also laid down,
preceded by the mystic name of the Supreme Being given in Aphorism 27, Book
I; "resignation to the Supreme Soul," is the consigning to the Divine, or
the Supreme Soul, all one's works, without interest in their results. 

2. This practical part of concentration is for the purpose of establishing
meditation and eliminating afflictions.

3. The afflictions which arise in the disciple are Ignorance, Egoism,
Desire, Aversion, and a tenacious wish for existence upon the earth. 

4. Ignorance is the field of origin of the others named, whether they be
dormant, extenuated, intercepted, or simple. 

5. Ignorance is the notion that the non-eternal, the impure, the evil, and
that which is not soul are, severally, eternal, pure, good, and soul. 

6. Egoism is the identifying of the power that sees with the power of
seeing. 

i.e. it is the confounding of the soul, which really sees, with the tool it
uses to enable it to see, viz. the mind, or-to a still greater degree of
error-with those organs of sense which are in turn the tools of the mind;
as, for instance, when an uncultured person thinks that it is his eye which
sees, when in fact it is his mind that uses the eye as a tool for seeing. 

7. Desire is the dwelling upon pleasure. 

8. Aversion is the dwelling upon pain. 

9. The tenacious wish for existence upon earth is inherent in all sentient
beings, and continues through all incarnations, because it has
self-reproductive power. It is felt as well by the wise as the unwise. 

There is in the spirit a natural tendency, throughout a Manvantara, to
manifestation on the material plane, on and through which only, the
spiritual monads can attain their development; and this tendency, acting
through the physical basis common to all sentient beings, is extremely
powerful and continues through all incarnations, helping to cause them, in
fact, and re-producing itself in each incarnation. 

10. The foregoing five afflictions, when subtile, are to be evaded by the
production of an antagonistic mental state.

11. When these afflictions modify the mind by pressing themselves upon the
attention, they are to be got rid of by meditation. 

12. Such afflictions are the root of, and produce, results in both physical
and mental actions or works, and they, being our merits or demerits, have
their fruitage either in the visible state or in that which is unseen. 

13. While that root of merit and demerit exists, there is a fructification
during each succeeding life upon earth in rank, years, pleasure, or pain. 

14. Happiness or suffering results, as the fruit of merit and demerit,
accordingly as the cause is virtue or vice. 

15. But to that man who has attained to the perfection of spiritual
cultivation, all mundane things are alike vexatious, since the modifications
of the mind due to the natural qualities are adverse to the attainment of
the highest condition; because, until that is reached, the occupation of any
form of body is a hindrance, and anxiety and impressions of various kinds
ceaselessly continue. 

16. That which is to be shunned by the disciple is pain not yet come. 

The past cannot be changed or amended; that which belongs to the experiences
of the present cannot, and should not, be shunned; but alike to be shunned
are disturbing anticipations or fears of the future, and every act or
impulse that may cause present or future pain to ourselves or others. 

17. From the fact that the soul is conjoined in the body with the organ of
thought, and thus with the whole of nature, lack of discrimination follows,
producing misconceptions of duties and responsibilities. This misconception
leads to wrongful acts, which will inevitably bring about pain in the
future. 

18. The Universe, including the visible and the invisible, the essential
nature of which is compounded of purity, action, and rest, and which
consists of the elements and the organs of action, exists for the sake of
the soul's experience and emancipation. 

19. The divisions of the qualities are the diverse, the non-diverse, those
which may be resolved once but no farther, and the irresolvable. 

The "diverse " are such as the gross elements and the organs of sense; the
"non-diverse," the subtile elements and the mind; the "once resolvable," the
intellect, which can be resolved into undifferentiated matter but no
farther; and the "irresolvable," indiscrete matter. 


20. The soul is the Perceiver; is assuredly vision itself pure and simple;
unmodified; and looks directly upon ideas. 

21. For the sake of the soul alone, the Universe exists. 

The commentator adds: "Nature in energizing does not do so with a view to
any purpose of her own, but with the design, as it were, expressed in the
words 'let me bring about the soul's experience.'" 

22. Although the Universe in its objective state has ceased to be, in
respect to that man who has attained to the perfection of spiritual
cultivation, it has not ceased in respect to all others, because it is
common to others besides him. 

23. The conjuncture of the soul with the organ of thought, and thus with
nature, is the cause of its apprehension of the actual condition of the
nature of the Universe and of the soul itself. 

24. The cause of this conjuncture is what is to be quitted, and that cause
is ignorance. 

25. The quitting consists in the ceasing of the conjuncture, upon which
ignorance disappears, and this is the Isolation of the soul. 

That which is meant in this and in the preceding two aphorisms is that the
conjuncture of soul and body, through repeated reincarnations, is due to its
absence of discriminative knowledge of the nature of the soul and its
environment, and when this discriminative knowledge has been attained, the
conjuncture, which was due to the absence of discrimination, ceases of its
own accord. 

26. The means of quitting the state of bondage to matter is perfect
discriminative knowledge, continuously maintained. 

The import of this-among other things-is that the man who has attained to
the perfection of spiritual cultivation maintains his consciousness, alike
while in the body, at the moment of quitting it, and when he has passed into
higher spheres; and likewise when returning continues it unbroken while
quitting higher spheres, when re-entering his body, and in resuming action
on the material plane. 

27. This perfect discriminative knowledge possessed by the man who has
attained to the perfection of spiritual cultivation, is of seven kinds, up
to the limit of meditation. 

28. Until this perfect discriminative knowledge is attained, there results
from those practices which are conducive to concentration, an illumination
more or less brilliant which is effective for the removal of impurity. 

29. The practices which are conducive to concentration are eight in number:
Forbearance, Religious 
Observances, Postures, Suppression of the breath, Restraint, Attention,
Contemplation, and Meditation. 

30. Forbearance consists in not killing, veracity, not stealing, continence,
and not coveting. 

31. These, without respect to rank, place, time, or compact, are the
universal great duties. 

32. Religious Observances are purification of both mind and body,
contentment, austerity, inaudible mutterings, and persevering devotion to
the Supreme Soul. 

33. In order to exclude from the mind questionable things, the mental
calling up of those things that are opposite is efficacious for their
removal. 

34. Questionable things, whether done, caused to be done, or approved of;
whether resulting from covetousness, anger, or delusion; whether slight, or
of intermediate character, or beyond measure; are productive of very many
fruits in the shape of pain and ignorance; hence, the "calling up of those
things that are opposite" is in every way advisable. 

35. When harmlessness and kindness are fully developed in the Yogee [he who
has attained to cultivated enlightenment of the soul], there is a complete
absence of enmity, both in men and animals, among all that are near to him. 

36. When veracity is complete, the Yogee becomes the focus for the Karma
resulting from all works good or bad. 

. . . . . . .

41. From purification of the mind and body also ensure to the Yogee a
complete predominance of the quality of goodness, complacency, intentness,
subjugation of the senses, and fitness for contemplation and comprehension
of the soul as distinct from nature. 

42. From contentment in its perfection the Yogee acquires superlative
felicity. 

43. When austerity is thoroughly practised by the Yogee, the result thereof
is a perfecting and heightening of the bodily senses by the removal of
impurity.

. . . . . . .

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BOOK III.


MEDITATION



MAN the MICROCOSM

CREATIVE CENTERS and POWERS of the MIND




1. Fixing the mind on a place, object, or subject is attention. This is
called Dharana. 

2. The continuance of this attention is contemplation. This is called
Dhyana. 

3. This contemplation, when it is practised only in respect to a material
subject or object of sense, is meditation.
This is called Samadhi. 

4. When this fixedness of attention, contemplation, and meditation are
practised with respect to one object, they together constitute what is
called Sanyama. 

We have no word in English corresponding to Sanyama. The translators have
used the word restraint, but this is inadequate and misleading, although it
is a correct translation. When a Hindu says that an ascetic is practising
restraint according to this system in respect to any object, he means that
he is performing Sanyama, while in English it may indicate that he is
restraining himself from some particular thing or act, and this is not the
meaning of Sanyama. We have used the language of the text, but the idea may
perhaps be better conveyed by "perfect concentration." 

5. By rendering Sanyama-or the operation of fixed attention, contemplation,
and meditation-natural and easy, an accurate discerning power is developed. 

This "discerning power" is a distinct faculty which this practice alone
develops, and is not possessed by ordinary persons who have not pursued
concentration. 

6. Sanyama is to be used in proceeding step by step in overcoming all
modifications of the mind, from the more apparent to those the most subtle.

[See note to Aphorism 2, Book I.] The student is to know that after he has
overcome the afflictions and obstructions described in the preceding books,
there are other modifications of a recondite character suffered by the mind,
which are to be got rid of by means of Sanyama. When he has reached that
stage the difficulties will reveal themselves to him. 

7. The three practices-attention, contemplation, and meditation-are more
efficacious for the attainment of that kind of meditation called, "that in
which there is distinct cognition," than the first five means heretofore
described as "not killing, veracity, not stealing, continence, and not
coveting." 
[See Aphorism 17, Book I. ]

8. Attention, contemplation, and meditation are anterior to and not
immediately productive of that kind of meditation in which the distinct
cognition of the object is lost, which is called meditation without a seed. 

9. There are two trains of self-reproductive thought, the first of which
results from the mind being modified and shifted by the object or subject
contemplated; the second, when it is passing from that modification and is
becoming engaged only with the truth itself; at the moment when the first is
subdued and the mind is just becoming intent, it. is concerned in both of
those two trains of self-reproductive thought, and this state is technically
called Nirodha. 

10. In that state of meditation which has been called Nirodha, the mind has
an uniform flow. 

11. When the mind has overcome and fully controlled its natural inclination
to consider diverse objects, and begins to become intent upon a single one,
meditation is said to be reached. 

12. When the mind, after becoming fixed upon a single object, has ceased to
be concerned in any thought about the condition, qualities, or relations of
the thing thought of, but is absolutely fastened upon the object itself, it
is then said to be intent upon a single point-a state technically called
Ekagrata. 

13. The three major classes of perception regarding the characteristic
property, distinctive mark or use, and possible changes of use or relation,
of any object or organ of the body contemplated by the mind, have been
sufficiently explained by the foregoing exposition of the manner in which
the mind is modified. 

It is very difficult to put this aphorism into English. The three words
translated as "characteristic property, distinctive mark or use, and
possible change of use" are Dharma, Lakshana, and Avastha, and may be thus
illustrated: Dharma, as, say, the clay of which a jar is composed, Lakshana,
the idea of a jar thus constituted, and Avastha, the consideration that the
jar alters every moment, in that it becomes old, or is otherwise affected.
 
14. The properties of an object presented to the mind are: first, those
which have been considered and dismissed from view; second, those under
consideration; and third, that which is incapable of denomination because it
is not special, but common to all matter. 

The third class above spoken of has reference to a tenet of the philosophy
which holds that all objects may and will be finally "resolved into nature"
or one basic substance; hence gold may be considered as mere matter, and
therefore not different-not to be separately denominated in final
analysis-from earth. 

15. The alterations in the order of the three-fold mental modifications
before described, indicate to the ascetic the variety of changes which a
characteristic property is to undergo when contemplated. 

16. A knowledge of past and future events comes to an ascetic from his
performing Sanyama in respect to the three-fold mental modifications just
explained. 

See Aphorism 4, where "Sanyama" is explained as the use or operation of
attention, contemplation, and meditation in respect to a single object. 

I7. In the minds of those who have not attained to concentration, there is a
confusion as to uttered sounds, terms, and knowledge, which results from
comprehending these three indiscriminately; but when an ascetic views these
separately, by performing "Sanyama" respecting them, he attains the power of
understanding the meaning of any sound uttered by any sentient being. 

18. A knowledge of the occurrences experienced in former incarnations arises
in the ascetic from holding before his mind the trains of self-reproductive
thought and concentrating himself upon them. 

19. The nature of the mind of another person becomes known to the ascetic
when he concentrates his own mind upon that other person. 

20. Such concentration will not, however, reveal to the ascetic the
fundamental basis of the other person's mind, because he does not "perform
Sanyama" with that object before him. 

21. By performing concentration in regard to the properties and essential
nature of form, especially that of the human body, the ascetic acquires the
power of causing the disappearance of his corporeal frame from the sight of
others, because thereby its property of being apprehended by the eye is
checked, and that property of Sattwa which exhibits itself as luminousness
is disconnected from the spectator's organ of sight. 

Another great difference between this philosophy and modern science is here
indicated. The schools of today lay down the rule that if there is a healthy
eye in line with the rays of light reflected from an object-such as a human
body-the latter will be seen, and that no action of the mind of the person
looked at can inhibit the functions of the optic nerves and retina of the
onlooker. But the ancient Hindus held that all things are seen by reason of
that differentiation of Satwa-one of the three great qualities composing all
things-which is manifested as luminousness, operating in conjunction with
the eye, which is also a manifestation of Satwa in another aspect. The two
must conjoin; the absence of luminousness or its being disconnected from the
seer's eye will cause a disappearance. And as the quality of luminousness is
completely under the control of the ascetic, he can, by the process laid
down, check it, and thus cut off from the eye of the other an essential
element in the seeing of any object. 

22. In the same manner, by performing Sanyama in regard to any particular
organ of sense-such as that of hearing, or of feeling, or of tasting, or of
smelling-the ascetic acquires the power to cause cessation of the functions
of any of the organs of another or of himself, at will. 

The ancient commentator differs from others with regard to this aphorism, in
that he asserts that it is a portion of the original text, while they affirm
that it is not, but an interpolation. 

23. Action is of two kinds; first, that accompanied by anticipation of
consequences; second, that which is without any anticipation of
consequences. By performing concentration with regard to these kinds of
action, a knowledge arises in the ascetic as to the time of his death. 

Karma, resultant from actions of both kinds in present and in previous
incarnations, produces and affects our present bodies, in which we are
performing similar actions. The ascetic, by steadfastly contemplating all
his actions in this and in previous incarnations (see Aphorism 18), is able
to know absolutely the consequences resultant from actions he has performed,
and hence has the power to calculate correctly the exact length of his life.
 
24. By performing concentration in regard to benevolence, tenderness,
complacency, and disinterestedness, the ascetic is able to acquire the
friendship of whomsoever he may desire. 

25. By performing concentration with regard to the powers of the elements,
or of the animal kingdom, the ascetic is able to manifest those in himself. 

26. By concentrating his mind upon minute, concealed or distant objects, in
every department of nature, the ascetic acquires thorough knowledge
concerning them. 

27. By concentrating his mind upon the sun, a knowledge arises in the
ascetic concerning all spheres between the earth and the sun. 

28. By concentrating his mind upon the moon, there arises in the ascetic a
knowledge of the fixed stars. 

29. By concentrating his mind upon the polar star, the ascetic is able to
know the fixed time and motion of every star in the Brahmanda [Universe] of
which this earth is a part. 

"Brahmanda" here means the great system, called by some "universe," in which
this world is. 

30. By concentrating his mind upon the solar plexus, the ascetic acquires a
knowledge of the structure of the material body. 

31. By concentrating his mind upon the nerve center in the pit of the
throat, the ascetic is able to overcome hunger and thirst. 

32. By concentrating his mind upon the nerve center below the pit of the
throat, the ascetic is able to prevent his body being moved, without any
resistant exertion of his muscles. 

33. By concentrating his mind upon the light in the head the ascetic
acquires the power of seeing divine beings. 

There are two inferences here which have nothing to correspond to them in
modern thought. 

One is, that there is a light in the head; and the other, that there are
divine beings who may be seen by those who thus concentrate upon the "light
in the head." 

It is held that a certain nerve, or psychic current, called
Brahmarandhra-nadi, passes out through the brain near the top of the head.
In this there collects more of the luminous principle in nature than
elsewhere in the body and it is called jyotis-the light in the head. And, as
every result is to be brought about by the use of appropriate means, the
seeing of divine beings can be accomplished by concentration upon that part
of the body more nearly connected with them. This point-the end of
Brahmarandhra-nadi-is also the place where the connexion is made between man
and the solar forces. 

34. The ascetic can, after long practice, disregard the various aids to
concentration hereinbefore recommended for the easier acquirement of
knowledge, and will be able to possess any knowledge simply through the
desire therefore. 

35. By concentrating his mind upon the Hridaya, the ascetic acquires
penetration and knowledge of the mental conditions, purposes, and thoughts
of others, as well as an accurate comprehension of his own. 

Hridaya is the heart. There is some disagreement among mystics as to whether
the muscular heart is meant, or some nervous center to which it leads, as in
the case of a similar direction for concentrating on the umbilicus, when, in
fact, the field of nerves called the solar plexus is intended. 

36. By concentrating his mind upon the true nature of the soul as being
entirely distinct from any experiences, and disconnected from all material
things, and dissociated from the understanding, a knowledge of the true
nature of the soul itself arises in the ascetic.

37. From the particular kind of concentration last described, there arises
in the ascetic, and remains with him at all times, a knowledge concerning
all things, whether they be those apprehended through the organs of the body
or otherwise presented to his contemplation. 

38. The powers hereinbefore described are liable to become obstacles in the
way of perfect concentration, because of the possibility of wonder and
pleasure flowing from their exercise, but are not obstacles for the ascetic
who is perfect in the practice enjoined. 
["Practice enjoined," see Aphorisms 36, 37. ]

39. The inner self of the ascetic may be transferred to any other body and
there have complete control, because he has ceased to be mentally attached
to objects of sense, and through his acquisition of the knowledge of the
manner in and means by which the mind and body are connected. 

As this philosophy holds that the mind, not being the result of brain,
enters the body by a certain road and is connected with it in a particular
manner, this aphorism declares that, when the ascetic acquires a knowledge
of the exact process of connecting mind and body, he can connect his mind
with any other body, and thus transfer the power to use the organs of the
occupied frame in experiencing effects from the operations of the senses.

. . . . . . .
 

49. Therefrom spring up in the ascetic the powers; to move his body from one
place to another with the quickness of thought, to extend the operations of
his senses beyond the trammels of place or the obstructions of matter, and
to alter any natural object from one form to another.

50. In the ascetic who has acquired the accurate discriminative knowledge of
the truth and of the nature of the soul, there arises a knowledge of all
existences in their essential natures and a mastery over them. 

51. In the ascetic who acquires an indifference even to the last mentioned
perfection, through having destroyed the last germs of desire, there comes a
state of the soul that is called Isolation. 
[See note on Isolation in Book IV.] 

52. The ascetic ought not to form association with celestial beings who may
appear before him, nor exhibit wonderment at their appearance, since the
result would be a renewal of afflictions of the mind. 

53. A great and most subtile knowledge springs from the discrimination that
follows upon concentration of the mind performed with regard to the relation
between moments and their order. 

In this Patanjali speaks of ultimate divisions of time which cannot be
further divided, and of the order in which they precede and succeed each
other. It is asserted that a perception of these minute periods can be
acquired, and the result will be that he who discriminates thus goes on to
greater and wider perception of principles in nature which are so recondite
that modern philosophy does not even know of their existence. We know that
we can all distinguish such periods as days or hours, and there are many
persons, born mathematicians, who are able to perceive the succession of
minutes and can tell exactly without a watch how many have elapsed between
any two given points in time. The minutes, so perceived by these
mathematical wonders, are, however, not the ultimate divisions of time
referred to in the Aphorism, but are themselves composed of such ultimates.
No rules can be given for such concentration as this, as it is so far on the
road of progress that the ascetic finds the rules himself, after having
mastered all the anterior processes. 

54. Therefrom results in the ascetic a power to discern subtile differences
impossible to be known by other means. 

55. The knowledge that springs from this perfection of discriminative power
is called "knowledge that saves from rebirth." It has all things and the
nature of all things for its objects, and perceives all that hath been and
that is, without limitations of time, place, or circumstance, as if all were
in the present and the presence of the contemplator. 

Such an ascetic as is referred to in this and the next aphorism, is a
Jivanmukta and is not subject to reincarnation. He, however, may live yet
upon earth but is not in any way subject to his body, the soul being
perfectly free at every moment. And such is held to be the state of those
beings called, in theosophical literature, Adepts, Mahatmas, Masters. 

56. When the mind no longer conceives itself to be the knower, or
experiencer, and has become one with the soul-the real knower and
experiencer-Isolation takes place and the soul is emancipated. 


END OF THE THIRD BOOK.


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