Book
1 - The Problem of Union
1.
AUM. The following instruction
concerned the Science of Union.
2.
This Union (or Yoga) is achieved through
the subjugation of the psychic nature,
and the restraint of the chitta (or
mind).
3.
When this has been accomplished, the
Yogi knows himself as he is in reality.
4.
Up till now the inner man has identified
himself with his forms and with their
active modifications.
5.
The mind states are five, and are
subject to pleasure or pain; they are
painful or not painful.
6.
These modifications (activities) are
correct knowledge, incorrect knowledge,
fancy, passivity (sleep) and memory.
7.
The basis of correct knowledge is
correct perception, correct deduction,
and correct witness (or accurate
evidence).
8.
Incorrect knowledge is based upon
perception of the form and not upon the
state of being.
9.
Fancy rests upon images which have no
real existence.
10.
Passivity (sleep) is based upon the
quiescent state of the vrittis (or upon
the non-perception of the senses.)
11.
Memory is the holding on to that which
has been known.
12.
The control of these modifications of
the internal organ, the mind, is to be
brought about through tireless endeavor
and through non-attachment.
13.
Tireless endeavor is the constant effort
to restrain the modifications of the
mind.
14.
When the object to be gained is
sufficiently valued, and the efforts
towards its attainment are persistently
followed without intermission, then the
steadiness of the mind (restraint of the
vrittis) is secured.
15.
Non-attachment is freedom from longing
for all objects of desire, either
earthly or traditional, either here or
hereafter.
16.
The consummation of this non-attachment
results in an exact knowledge of the
spiritual man when liberated from the
qualities or gunas.
17.
The consciousness of an object is
attained by concentration upon its
fourfold nature: the form, through
examination; the quality (or guna),
through discriminative participation;
the purpose, through inspiration (or
bliss) ; and the soul, through
indentification.
18.
A further stage of samadhi is achieved
when, through one pointed thought, the
outer activity is quieted. In this
stage, the chitta is responsive only to
subjective impressions.
19.
The samadhi just described passes not
beyond the bound of the phenomenal
world; it passes not beyond the Gods,
and those concerned with the concrete
world.
20.
Other yogins achieve samadhi and arrive
at a discrimination of pure Spirit
through belief, followed by energy,
memory, meditation and right perception.
21.
The attainment of this state (spiritual
consciousness) is rapid for those whose
will is intensely alive.
22.
Those who employ the will likewise
differ, for its use may be intense,
moderate, or gentle. In respect to the
attainment of true spiritual
consciousness there is yet another way.
23.
By intense devotion to Ishvara,
knowledge of Ishvara is gained.
24.
This Ishvara is the soul, untouched by
limitation, free from karma, and desire.
25.
In Ishvara, the Gurudeva, the germ of
all knowledge expands into infinity.
26.
Ishvara, the Gurudeva, being unlimited
by time conditions, is the teacher of
the primeval Lords.
27.
The Word of Ishvara is AUM (or OM). This
is the Pranava.
28.
Through the sounding of the Word and
through reflection upon its meaning, the
Way is found.
29.
From this comes the realization of the
Self (the soul) and the removal of all
obstacles.
30.
The obstacles to soul cognition are
bodily disability, mental inertia, wrong
questioning, carelessness, laziness,
lack of dispassion, erroneous
perception, inability to achieve
concentration, failure to hold the
meditative attitude when achieved.
31.
Pain, despair, misplaced bodily activity
and wrong direction (or control) of the
life currents are the results of the
obstacles in the lower psychic nature.
32.
To overcome the obstacles and their
accompaniments, the intense application
of the will to some one truth (or
principle) is required.
33.
The peace of the chitta (or mind stuff)
can be brought about through the
practice of sympathy, tenderness,
steadiness of purpose, and dispassion in
regard to pleasure or pain, or towards
all forms of good or evil.
34.
The peace of the chitta is also brought
about by the regulation of the prana or
life breath.
35.
The mind can be trained to steadiness
through those forms of concentration
which have relation to the sense
perceptions.
36.
By meditation upon Light and upon
Radiance, knowledge of the Spirit can be
reached and thus peace can be achieved.
37.
The chitta is stabilized and rendered
free from illusion as the lower nature
is purified and no longer indulged.
38.
Peace (steadiness of the chitta) can be
reached through meditation on the
knowledge which dreams give.
39.
Peace can also be reached through
concentration upon that which is dearest
to the heart.
40.
Thus his realization extends from the
infinitely small to the infinitely
great, and from annu (the atom or speck)
to atma (or spirit) his knowledge is
perfected.
41.
To him whose vrittis (modifications of
the substance of the mind) are entirely
controlled, there eventuates a state of
identity with, and similarity to that
which is realized. The knower, knowledge
and the field of knowledge become one,
just as the crystal takes to itself the
colors of that which is reflected in it.
42.
When the perceiver blends the word, the
idea (or meaning) and the object, this
is called the mental condition of
judicial reasoning.
43.
Perception without judicial reasoning is
arrived at when the memory no longer
holds control, the word and the object
are transcended and only the idea is
present.
44.
The same two processes of concentration,
with and without judicial action of the
mind, can be applied also to things
subtle.
45.
The gross leads into the subtle and the
subtle leads in progressive stages to
that state of pure spiritual being
called Pradhana.
46.
All this constitutes meditation with
seed.
47.
When this super contemplative state is
reached, the Yogi acquires pure
spiritual realization through the
balanced quiet of the chitta (or mind
stuff).
48.
His perception is now unfailingly exact
(or his mind reveals only the Truth).
49.
This particular perception is unique and
reveals that which the rational mind
(using testimony, inference and
deduction) cannot reveal.
50.
It is hostile to, or supersedes all
other impressions.
51.
When this state of perception is itself
also restrained (or superseded), then is
pure Samadhi achieved.
Swami Veet Chintan T'Zorba-Krsna
Jyotish
Shastracharya
& Vedic Astrologer of India
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