Portion 1: Absorption

1.1    Now, dear students, let us broaden your knowledge of Yoga.

1.2    Yoga is the gentle restraint of the whirlings of the mind.

1.3    With this gentle restraint, the divine Awareness of the Universe shines as Itself.

1.4    Without gentle restraint, we confuse the divine Awareness with the whirlings of the mind.

1.5    Five different types of whirlings exist. Each can create pain, and each can leave us pain free. 

1.6    The five different types include: comprehension, misunderstanding, conceptualization, dreamless sleep, and remembering.

1.7    We comprehend through direct experience, inference, and listening to wise people.

1.8    We misunderstand (have false knowledge) when the information we receive is not based on, or true to, the source.

1.9    We conceptualize after hearing about something but not experiencing the reality itself.

1.10    We have dreamless sleep when our only thought is of nothingness.

1.11    We remember by retaining, in the mind, our impressions of experiences and phenomenon.

1.12    The gentle restraint of these five types of whirlings can be mastered by practice and nonattachment.

1.13    We practice by putting forth a continuous effort to steady the mind.

1.14    Our practice becomes ingrained when we tend to it enthusiastically, persistently, and without interruption, for an extended period of time.

1.15    We have mastered nonattachment when we desire or crave nothing at all.

1.16    With this, we are closer to our ultimate goal of oneness, for the divine Awareness of the Universe desires nothing; it has no thirst, even for the very constituents of Nature.  

1.17    At times, we still the whirlings of the mind by becoming absorbed, as if one, with an object. This is called cognitive absorption and it brings a sharp, analytical mind, deep inner reflection, bliss, and a feeling of total understanding of the individual self.

1.18    With practice, our minds become so still that we no longer analyze thoughts, no longer reflect on insights, no longer feel bliss, and no longer feel like an individual. This is called non-cognitive absorption and at these times, only subconscious impressions remain in the mind.

1.19    When it comes time for our bodies to die, those of us without the experience of non-cognitive absorption cling to this world and to Nature, with the intention of continuing to be.

1.20    Those of us who have experienced non-cognitive absorption did so by first having faith, remaining strong, being mindful, practicing cognitive absorption, and learning from the wise.

1.21    When we practice these (faith, strength, mindfulness, cognitive absorption, and gaining wisdom) with intensity, non-cognitive absorption comes quickly.

1.22    Our results are directly related to the intensity of our practice.

1.23    Our results are also related to the intensity of dedication to Isvarah (god, pure consciousness, the divine Awareness of the Universe).

1.24    Isvarah, the divine Awareness of the Universe, is pure consciousness which can never be poisoned by the causes of suffering, actions, the results of actions, subconscious impressions, or desires. 

1.25    Because Isvarah is all things, it knows all things. It is the unequaled source of all knowledge.

1.26    This divine Awareness of the Universe cannot be bound by time. It is all that is; all that has ever been. It is the teacher of teachers.

1.27    Isvarah can be heard in the sacred sound that reverberates in all things, the mystic sound of om.

1.28    When we meditate on the sound of om, we come to realize the enormous greatness that it symbolizes.

1.29    As a result of practicing meditation on om, our awareness turns inward and all obstacles that hinder us disappear.

1.30    The obstacles that hinder us include: disease, apathy, doubt, carelessness, laziness, over-indulgence, delusion, lack of progress, and losing the progress we have gained. These nine obstacles stir the mind into whirlings.

1.31    When the obstacles hinder us, we notice distress, depression, restlessness, and uneven breathing.

1.32    When we select one method of practice, and use it to still the whirlings, we can subdue these obstacles and the four accompanying reactions.

1.33    One of the methods we can select is radiating peacefulness – which is done by showing lovingkindness toward those who are happy, compassion toward those who are distressed, delight toward those who are benevolent, and equanimity towards those who are malevolent.  

1.34    We can also select a breath exercise in which we add a gentle suspension of breath after the exhalation.

1.35    Or, we can select to steady our focus on one of the five subtle senses (sight, sound, taste, touch, smell), or what it is like to experience that particular sense without having a stimulus.

1.36    Or, we can select to steady our focus on the internal luminous serenity inherent within all of us. 

1.37    Or, we can select to focus on the luminous serenity of someone else, to whom we are not attached. 

1.38    Or, we can select to focus on an insight that has come to us during a dream.

1.39    Or, we can select to meditate on anything that we choose.

1.40    By mastering these techniques, our abilities of focus extend from the extremely infinitesimal to the ultimate greatness.

1.41    Much like a faultless diamond takes on the color of the object on which it rests, we can take on the understanding of the object on which we focus – so well that we feel no differentiation between the knower, the knowable, and the knowledge. This is absorption.

1.42    If, during absorption, we are aware of the object, the object’s name, and our knowledge about that object, then we call it absorption with thought.

1.43    If, during absorption, our minds become purified of any awareness of ourselves or thoughts about the object, and only the object itself shines forth, then we call it absorption beyond thought.

1.44    We can gain absorption like this with more subtle objects (such as the five senses or the internal sound) as well. If, during absorption, we are aware of the subtle object, its name, and our knowledge about it, then we call it absorption with insight. If, during absorption, our minds become purified of any awareness of ourselves or thoughts about the subtle object, and only the object itself remains, then we call it absorption beyond insight.

1.45    Our minds can eventually achieve absorption with each and every material and subtle object in creation. This ability is limited by nothing except unmanifested Nature (we cannot achieve absorption if there is no manifested material or subtle object on which to focus).

1.46    We consider these four types of absorption to be ‘with seed,’ which means that despite our becoming absorped with the object, deep in the mind there are still subconscious impressions. They are latent, but with the power to take root and evolve (as if a seed).

1.47    With absorption beyond insight, the divine Awareness of the Universe is illuminated.

1.48    And with illumination, the unique wisdom, the wisdom of the essence of truth, is revealed.

1.49    The wisdom of the essence of truth is very different from the comprehension mentioned earlier which is gained by experience, inference, and listening to the wise.

1.50    It is a wisdom that gives us so much self awareness that new subconscious impressions are prevented from forming.

1.51    When even this wisdom is stilled, the divine Awareness of the Universe is all that remains. Therefore no further subconscious impressions are produced in the mind – for the individual mind does not exist in that moment. This is seedless absorption.

Portion 2: Practice

2.1    Yoga Practice can be divided into three aspects: the cultivation of a burning motivation to develop into the true Self and to view difficulties as teachers; the understanding of the world, our lives, and the inner self through study, contemplation, and absorption; and the devotion to the wise, divine Awareness of the Universe, iIszvarahh.

2.2    These three aspects help us to weaken the causes of our suffering and realize absorption.

2.3    The causes of our suffering are: ignorance (not seeing things as they really are), egoism (self-importance), attachment (cravings, desire), aversion, and clinging to life.

2.4    Ignorance, not seeing things as they really are, is the field in which the seeds of the other four causes of suffering reside (regardless of whether they are dormant, activated and growing, weakened, or interrupted). 

2.5    By not seeing things as they really are, we mistake the impermanent for permanent, the impure for pure, the painful for pleasurable, and that which is not the divine for the divine Awareness of the Universe.

2.6    When we mistakenly believe that because we have the ability to be aware, we are the divine Awareness, this is called egoism (self-importance).

2.7    Attachment (cravings, desire) occurs when we mistakenly believe that something pleasurable will bring us authentic, lasting happiness.

2.8    Aversion occurs when we mistakenly believe that something painful will cause us everlasting distress.

2.9    Clinging to life is a result of the mistaken belief, existing even in the wise, that we are more contented in this world and life than otherwise.

2.10    When the causes of suffering are in their dormant or weakened states, we can overcome them by reflecting on their true opposites.

2.11    When the causes of suffering are in the active and growing state (as whirlings of the mind), we can overcome them by meditating.

2.12    We base our actions on these causes of suffering, in that they are the deeply held, mistaken beliefs that give us the reasons for our actions. Each act of ours then deposits a subconscious impression that will eventually be stimulated into creating the effects of our actions. This can occur either now or in the future [and, if you believe in reincarnation, even in future lives].

2.13    As long as these causes of suffering exist, we will use them as reasons to act, and our actions will have effects that can determine our experiences and our life-span [and, if you believe in reincarnation, even the quality and species of our future lives].   

2.14    When a subconscious impression is activated, and the effects of our previous action (that deposited the impression) are experienced, we feel emotions ranging from delight to anguish depending upon the value of the action that led to the subconscious impression.

2.15    If we are able to discern our emotions, we will notice that even positive experiences can feel painful. We may have anxiety or fear over losing something we have, cravings for something we no longer have, desire for something we think we want, or simply a change in preference resulting from the constituents of Nature changing us.

2.16    We are able to prevent future pain.

2.17    This is possible since the cause of distress is the mistaken belief that, because we have the ability to be aware, we are the divine Awareness. With this belief, we confuse the divine Awareness (the Seer) with our senses and with manifested Nature (the seen).

2.18    The nature of the three constituents of manifested Nature are illumination and balance, activity, and inertia. Various combinations of these make up everything in Nature, including the elements and our senses. All of nature exists to provide experiences to, and realization (or liberation) of, the divine Awareness.

2.19    The four stages of the constituents of Nature, from unmanifested to manifested, are undifferentiated (pure Nature without forms or names), differentiated (the cosmic intelligence), indistinct (the elements, the subtle senses, the ego, etc.), and distinct (objects, things we can touch, see, hear, smell, and taste).

2.20    The divine Awareness is simply pure seeing, pure awareness. The mind can reflect that awareness, and appear to see, but what the mind presents is not pure awareness, but simply a reflection of pure awareness.  

2.21    The existence of the Natural world is its own purpose – it exists for the sake of the divine Awareness of the Universe.

2.22    Common experience tells us that the Natural world exists for itself, but when we recognize that this is not so, we are working toward its true purpose being accomplished.

2.23    When we confuse the divine Awareness (the owner) with ourselves and with manifested Nature (the owned), we believe that manifested Nature has the power to be aware, rather than existing for the purpose of being seen.

2.24    Ignorance, not seeing things as they really are, causes us to make the confusion between the divine Awareness of the Universe and primal Nature.

2.25    By eliminating ignorance, we recognize the difference between the divine Awareness and Nature, and understand that awareness does not rely on manifested Nature – it is, in essence, free.

2.26    When we work to develop uninterrupted discernment, we can discriminate between the changing qualities of Nature (what is perceived) and the unchanging quality of divine Awareness (what perceives). This is the end of ignorance.

2.27    We become aware of the difference between Nature and the divine Awareness by practicing the first seven of the eight stages, or limbs, of Yoga. The final stage is pure wisdom – absorption.

2.28    As we practice the eight limbs of Yoga, impurities dwindle away so that the radiating light of wisdom illuminates the path to discriminative discernment.

2.29    The eight limbs (components) of Yoga are: the care for others (shining the light of the true self outward), the care for ourselves (evolution of our light), posture, the breath of life, the withdrawal of the senses, concentration, meditation, and absorption.

2.30    The shining outward of the light of our true selves involves care for others. It has five parts: peaceful action, authenticity, generosity, temperance, and satisfaction.

2.31    These are our great vows of Yoga, regardless of social status, place, time, or circumstance.

2.32    The evolution of our inner light involves caring for ourselves. It has five parts: purity, contentment, burning motivation, study, and devotion to the divine Awareness of the Universe.

2.33    When negative thinking disturbs us, we bring the opposite (positive thoughts) into our minds.

2.34    Negative thoughts about violence etc., cause harm, whether we simply think them, act on them, or allow others to act in those ways. Regardless of the emotional intensity of our thoughts (mild, moderate, or extreme), they are the results of greed, anger, and delusion and therefore, keep us in ignorance. To eliminate these, we again bring the opposite (positive thoughts) into our minds.

2.35    When we have fully established peaceful action (treating ourselves and others with peace, love, compassion, and gentleness) our presence encourages others to let go of their hostilities as well.

2.36    When we abide in authenticity (where we are whole, genuine, and steadfast), our actions and their effects are filled with truth and integrity.

2.37    When we are generous (in life, love, and joy, giving where we can, and taking only that which is ours) all that is truly precious comes to us.

2.38    When we find the graceful balance of moderation in all our actions, we gain strength and energy.  

2.39    When we find complete satisfaction (knowing that everything we need is right here, right now), we gain insight into the real purpose of existence.

2.40    When we treat ourselves to purity (keeping our minds and bodies free from impurities and toxins) our protective intelligence comes alive. We are no longer attracted to negative influences (including substances, foods, chemicals, activities, and contact with negative people).

2.41    Purity also gives us clarity and balance, happiness, the ability for one-pointed concentration, mastery over the senses, and the capacity for self-realization.  

2.42    When we develop contentment (living fully in the present, content and accepting of all that comes to us), we know what it is to have supreme happiness.

2.43    By cultivating a burning motivation to develop into the true Self and by viewing difficulties as teachers, impurities dwindle away and our senses become perfected.

2.44    We come into contact with the divine through understanding the world, our lives, and the divine inner self through study, contemplation, and reflection.

2.45    Through devotion to the wise, divine Awareness of the Universe, iIszvarahh, we achieve absorption.

2.46    The postures of Yoga should be steady and comfortable.

2.47    When we find our steady, comfortable posture, we let go of restlessness and find the steady, infinite peace of our connection to the world.

2.48    When we let go of restlessness and find the steady, infinite peace of our connection to the world, we are no longer disturbed by opposites and comparisons.

2.49    While in a steady, comfortable posture, we then control the movement of the breath-of-life by controlling the rhythm of our breath. By doing so, we breathe in life and reveal the light of our true nature. 

2.50    We regulate the rhythm of our breath (the inhalation, exhalation, and gentle pause between the inhalation and exhalation) by changing the duration of the breath and the duration of the practice, the number of breaths, and our mental focus. We adjust our practice until we can make each breath elongated and barely perceptible.

2.51    There is also a fourth type of breath regulation that occurs when we are in seedless absorption. At this time, the breath pattern can become so imperceptible that there is no distinction between inhalation and exhalation.

2.52    During this fourth breath regulation, the veil covering our soul disappears, revealing the light of our true nature.

2.53    The light of our true nature then provides the mind with the capability of contemplating the divine Awareness.

2.54    We withdraw from our senses and manifestations of Nature to focus deep within.

2.55    And thus we have mastery over the senses.

Portion 3: Accomplishments

3.1    We sharpen our concentration, and bring clarity and mastery to the mind, by focusing on one area.

3.2    We continue to focus on that one area, and expand the clarity of the mind until we are encompassed with profound tranquility. This is meditation.

3.3    When we reach absorption (feeling of no differentiation between the knower, the knowable, and the knowledge), the mind, as if devoid of its own form, reflects only the object of meditation. Then we realize that we are connected to all beings; that together we are all the divine Awareness. We are all divine love.

3.4    By practicing the last three limbs (concentration, meditation, and absorption) together upon one object, we reach complete incorporation.

3.5    When we have mastered complete incorporation, the light of intuitive insight and knowledge is ignited.

3.6    Mastery of complete incorporation occurs in stages.

3.7    These last three limbs that we employ for complete incorporation (concentration, meditation, and absorption) take place within us and are therefore more internal than the preceding five limbs.

3.8    And yet, even these three are external compared to seedless absorption.

3.9    Each time we practice the gentle restraint of the whirlings of the mind, we introduce subconscious impressions that consist of the recognition of the divine Awareness. These subconscious impressions prevent our existing impressions (which are born of ignorance) from becoming active. As we continue to practice, eventually those old subconscious impressions (born of ignorance) are completely replaced by the new ones born of true wisdom.

3.10    As our subconscious mind is changing toward true wisdom, we notice the mind beginning to develop a continuous flow from one moment of stillness to another.

3.11    This continuous flow from one moment of stillness to another allows our minds to become absorbed since the whirlings continue to dwindle and one-pointed concentration arises. 

3.12    This continuous flow from one moment of stillness to another can also be understood as similar to the fourth type of breath regulation that occurs when we are in seedless absorption (in which the breath pattern becomes so imperceptible that there is no distinction between inhalation and exhalation). Our thought patterns become so similar that there is no distinction between the arising images and the subsiding images. This is one-pointed concentration.

3.13    By this process of moving gentle restraint into one-pointed concentration, we can explain the subtle changes of our senses and fundamental constitution in form, the revealed characteristics, and condition.  

3.14    The essential characteristics (pure Nature) of a substance remain the same. The changes that our senses notice are merely the characteristics revealing themselves at different times. Some characteristics have been shown in the past, some are present now, and some are yet to be seen.  

3.15    By altering the typical sequence of characteristics revealing themselves, we can appear to alter the substance.

3.16    Complete incorporation with the three stages of life (birth, development, and subsiding & death) gives us insight into how things were, what they are like now, and how they might change in the future. 

3.17    By complete incorporation with the interactions between objects, terminology, definitions, the concepts behind the language and the cultural influences inherent in communication, we can understand how best to communicate with anyone.

3.18    By complete incorporation with our subconscious impressions, we can understand the events and actions that left those impressions in our subconscious minds [and, if you believe in reincarnation, this includes even those actions that may have occurred in previous lives].

3.19    By complete incorporation with the opinions and perceptions of others, we can better understand their point of view.

3.20    However, we cannot read another person’s mind, since there is no actual ‘mind’ to incorporate with.

3.21    By complete incorporation on the body and its form, stilling the body just as we still the whirlings of the mind, and reducing the tension that makes one obvious to others, we can become ‘invisible’ to people who do not share the same internal rhythm.

3.22    In this same way, we can become imperceptible in any way (sight, sound, smell, etc.). Our energy does not disturb and therefore does not call attention to itself in any of these ways. 

3.23    By complete incorporation with how quickly (or slowly) the effects of our actions are occurring, we can begin to recognize the signs of our subsiding and death.

3.24    By complete incorporation with lovingkindness, we are able to easily influence those around us to have the same attitude.

3.25    By complete incorporation with an elephant’s strength, we gain that level of strength in proportion to our bodies.

3.26    By complete incorporation with our evolution toward illumination (the light of intuitive insight and knowledge), we gain knowledge of our characteristics even though some may be subtle, some may not yet be revealed, and some may have only been revealed in the distant past [or if you believe in reincarnation, even in past lives].  

3.27    By complete incorporation with the sun, we gain knowledge of the whole universe.

3.28    By complete incorporation with the moon, we gain knowledge of the stars’ alignment.

3.29    By complete incorporation with the pole star, we gain knowledge of the movements of the stars.

3.30    By complete incorporation with the energy center (cakra) at the navel, we gain knowledge of our physical constitution.

3.31    By complete incorporation with the pit of the throat, we can control our sensations of hunger and thirst.

3.32    By complete incorporation with the channel below the throat that carries the breath-of-life, we can still our breath and body so much that we appear motionless.

3.33    By complete incorporation with the light at the crown of the head (cakra), we can obtain the perspective of the wise ones.

3.34    By complete incorporation with everything in the Universe, we gain a state of spontaneous intuitive illumination.

3.35    By complete incorporation with the heart (cakra), we gain an understanding of the ego which leads to an understanding of the mind.

3.36    As mentioned previously, the self and the divine Awareness of the Universe are completely separate (to believe otherwise is called egoism or self importance). By complete incorporation with this separation, we gain knowledge of the divine Awareness.

3.37    With the knowledge of the divine Awareness of the Universe, we rise above the physical senses; the sensations of the physical world become ordinary and do not tempt us.

3.38    By complete incorporation with the recognition that physical senses are obstacles to real fulfillment, true perfection emerges.

3.39    By relaxing the binding of the body and the mind, and understanding the sensitive movements of the mind and body, we can enter into another person’s body.

3.40    By mastery over the upward moving breath-of-life in the chest, neck, and head, we can accomplish walking over water, through mud and thorns, and other obstacles (such as burning coals, etc.) without being hurt, and in some cases, without touching the ground.

3.41    By mastery over the breath-of-life through the solar plexus, we become radiant.  

3.42    By complete incorporation with the relationship between sound and air, we gain divine hearing.

3.43    By incorporation with the relationship between the body and air, we are able to become as light as cotton and travel through the air.

3.44    By complete incorporation with the seemingly impossible relationship of the whirlings of the mind being external to the mind, we lift the veil that had been covering our true inner light.

3.45    By complete incorporation with the various states of the elements (gross, intrinsic, subtle, all pervasive) we master the elements.

3.46    With the mastery over the elements, we become able to control the elements’ effects on us. For instance, we can become minutely small, and because we can become immune to the destructive qualities of the elements, we achieve bodily perfection.

3.47    Bodily perfection for us involves beauty, grace, strength, and the extraordinary durability of a diamond.

3.48    By complete incorporation with the sense organs (eyes, ears, nose, etc.) – their processing of perception, their essential nature, their influence by egosim, and their pervasiveness, we gain mastery over the senses. 

3.49    With mastery of the senses, the sense organs can perceive as fast as the mind, and can sense without the aid of the body. Then we have mastery over unmanifested Nature.

3.50    When we realize the distinction between being in perfect balance with Nature and the divine Awareness, we gain the omniscience of the divine Awareness, and the supremacy over the conditions and states of being.

3.51    When we are unattached to (have no desire or cravings for) even the super-powers described above, the source of imperfection dwindles and we become free.

3.52    We must not feel self-important when we experience these powers or have a desire for others to suggest that we are exalted or celestial beings. Once we have pride in our accomplishments or a desire for admiration from others (an attachment), we fall into suffering again.

3.53    By complete incorporation with time and the succession of single moments in sequence, we gain the knowledge and insight arising from discrimination.

3.54    This discriminative insight allows us to distinguish between objects that appear indistinguishable, whether by origin, features, or positions.

3.55    Discriminative insight also allows us to recognize all manifested objects, regardless of time and space, and therefore liberates us to absolute freedom and we know the ultimate differences between the manifested/unmanifested Nature and the divine Awareness of the Universe.

3.56    When the clarity and balance of our minds becomes as pure as the divine Awareness of the Universe, we have freedom.

Portion 4: Absoluteness / Freedom

4.1    The amazing powers described above can come to a person at birth, or result from using drugs/herbs, using mantras, cultivating a burning motivation to develop into the true Self and viewing difficulties as teachers, and practicing absorption / complete incorporation.

4.2    Because so much unmanifested Nature exists, it reveals different latent potentialities throughout the evolution of our lifetime [or if you believe in reincarnation, lifetimes].

4.3    Incidental events in our lives do not directly cause our evolution in a lifetime [or if you believe in reincarnation, lifetimes], but simply alter the evolution, like a farmer alters the direction of a stream in order to have it irrigate his field.

4.4    Our individualized minds (what we call ‘my mind’) arise from the primal ego.

4.5    Each of our individualized minds will differ from one another, but the primal ego is the originator of all of them.

4.6    Each of the activities in our minds will deposit a subconscious impression that will eventually be activated into the effect of our actions, except when we are meditating. During meditation, no subconscious impressions are accumulated.

4.7    And therefore, the effects of our actions are neither positive nor negative. For others without this kind of training, the effects arising from the subconscious impressions left by their actions can be positive, negative, or varied.

4.8    The (positive, negative, or varied) effects of their actions will occur when the environment can foster those effects. (It is difficult to foster positive effects in a negative atmosphere, or vice versa.)

4.9    We all have subconscious traits that have developed in us throughout our life [or if you believe in reincarnation, lifetimes]. These don’t occur in the order that they were created, but rather in regards to the intensity of the traits, the subconscious impressions stimulating the traits, and the environment. Therefore, these traits are separated from their sources by time, and place [or if you believe in reincarnation, lifetime]. However, the traits have an uninterrupted relationship to each other and to the individual who has them, due to the seamlessness of the subconscious impressions and the effects of actions.  

4.10    Our subconscious impressions have no beginning since ‘the desire to be’ is eternal.

4.11    Our subconscious traits are held in place by cause, effect, the mind, and the external objects that stimulate the formation of whirlings. Therefore, when these four disappear, the traits disappear as well.

4.12    The past and future both exist (in their own form) in any given object of manifested Nature. Through different paths of the same route, they assert their sway over the object and when its characteristics reveal themselves.

4.13    The characteristics, as we noted before, are fundamentally parts of the constituents of pure Nature, and remain the same. The changes that our senses notice are merely the characteristics revealing themselves at different times.

4.14    Although the objects appear to change as different characteristics reveal themselves, they are always the characteristics of the same object and cannot transform into the characteristics of another object.

4.15    Each of us will see a particular object in a different way since we all have differing paths of perception.  This can also be true in one person as a result of differing states of mind. In one state of mind, we will see an object differently than when we are in another state of mind.

4.16    And an object does not depend on one mind alone. If it did, the object would cease to exist if that one mind no longer thought of it.

4.17    Objects, depending upon whether they attract the attention of the mind or not, are either known or unknown. [This is related to how we can appear to be invisible – by not attracting the attention of someone else’s mind.]

4.18    In contrast, the whirlings of the mind are always known to the unchanging divine Awareness.

4.19    A whirling of the mind cannot see itself – it cannot be seen by its own light. Only the light from the divine Awareness can reveal the whirlings of the mind.

4.20    Our minds can perceive an object or our thoughts about the object, but not both at the same time.

4.21    If the mind could perceive the object and also watch itself perceiving the object, this would mean that there would have to be two parts of the mind – one to perceive the object and another to do the watching. And this theory would then need to extend forever, resulting in an infinite number of minds watching the all the others watching the others, and ultimately result in absolute confusion.

4.22    The paradox is that when the whirlings of the mind are stilled, and the mind reflects the divine Awareness, the mind can become aware of its own enlightened nature since it is aware of the apparent movement of thought. This paradox is the supreme sensitive intelligence.

4.23    At this point, when our mind uses the power of awareness from the divine Awareness, and perceives Nature with that power of awareness, we can understand anything and everything. 

4.24    Even though the mind has accumulated countless subconscious impressions, it still needs the power of the divine Awareness to perceive, and thusly, exists for the sake of the divine Awareness.

4.25    Once we can distinguish between our mind and the divine Awareness, we are freed from the belief that our mind is the divine Awareness.

4.26    And being freed from this belief, the mind gravitates toward total freedom.

4.27    During any intervals between discriminative thoughts, distracting thoughts arise from our store of subconscious impressions.

4.28    The distracting thoughts that occur during the gaps between discriminative thoughts can be removed in the same manner that was described for the removal of the causes of suffering.

4.29    When we dispose of self-interest and pride, even regarding realizations of the highest forms, we remain in a constant discriminative state of complete incorporation in which we experience the removal of all ignorance, the cessation of negative behaviors, and the gift of virtues as if they were raining down from a cloud above us.

4.30    In this state of constant discriminative complete incorporation, we are freed from all obstacles and the cycle of cause and effect.

4.31    And all the imperfections obscuring the truth will be removed, leaving infinite knowledge with almost nothing more that can be known.

4.32    As a result, the basic constituents of Nature having fulfilled their purpose, will discontinue their sequence of transformation.

4.33    And then we will realize that what we have regarded as a sequence of transformation is merely a series of individual, independent moments. When we can recognize that the current moment is not part of a continuum of moments, we will be rid of the false notions of sequence and of time.

4.34    We have absolute freedom when the basic constituents of Nature, each of their transformations perceived at the moment of its inception, are recognized as irrelevant to the divine Awareness. The divine Awareness of the Universe then abides in its own nature – the power of supreme consciousness.  

    We are now finished.

Patanjali

Yoga Sutras

METTA

counseling