Book
3 - Union achieved and its Results
1. Concentration is the fixing of the
chitta (mind stuff) upon a particular
object. This is dharana.
2. Sustained concentration (dharana) is
meditation (dhyana).
3. When the chitta becomes absorbed in
that which is the reality (or idea
embodied in the form), and is unaware of
separateness or the personal self, this
is contemplation or samadhi.
4. When concentration, meditation and
contemplation form one sequential act,
then is sanyama achieved.
5. As a result of sanyama comes the
shining forth of the light.
6. This illumination is gradual; it is
developed stage by stage.
7. These last three means of yoga have a
more intimate subjective effect than the
previous means.
8. Even these three, however, are
external to the true seedless meditation
(or samadhi) which is not based on an
object. It is free from the effects of
the discriminative nature of the chitta
(or mind stuff).
9. The sequence of mental states is as
follows: the mind reacts to that which
is seen; then follows the moment of mind
control. Then ensues a moment wherein
the chitta (mind stuff) responds to both
these factors. Finally these pass away,
and the perceiving consciousness has
full sway.
10. Through the cultivation of this
habit of mind there will eventuate a
steadiness of spiritual perception.
11. The establishing of this habit, and
the restraining of the mind from its
thought-form-making tendency, results
eventually in the constant power to
contemplate.
12. When mind control and the
controlling factor are equally balanced,
then comes the condition of one-pointedness.
13. Through this process the aspects of
every object are known, their
characteristics (or form), their
symbolic nature, and their specific use
in time-conditions (stage of
development) are known and realized.
14. The characteristics of every object
are acquired, manifesting or latent.
15. The stage of development is
responsible for the various
modifications of the versatile psychic
nature and of the thinking principle.
16. Through concentrated meditation upon
the triple nature of every form, comes
the revelation of that which has been
and of that which will be.
17. The Sound (or word), that which it
denotes (the object) and the embodied
spiritual essence (or idea) are usually
confused in the mind of the perceiver..
By concentrated meditation on these
three aspects comes an (intuitive)
comprehension of the sound uttered by
all forms of life.
18. Knowledge of previous incarnations
becomes available when the power to see
thought-images is acquired.
19. Through concentrated meditation, the
thought images in the minds of other
people become apparent.
20. As, however, the object of those
thoughts is not apparent to the
perceiver, he sees only the thought and
not the object. His meditation excludes
the tangible.
21. By concentrated meditation upon the
distinction between form and body, those
properties of the body which make it
visible to the human eye are negated (or
withdrawn) and the yogi can render
himself invisible.
22. Karma (or effects) are of two kinds:
immediate karma or future karma. By
perfectly concentrated meditation on
these, the yogi knows the term of his
experience in the three worlds. This
knowledge comes also from signs.
23. Union with others is to be gained
through one-pointed meditation upon the
three states of feeling-compassion,
tenderness and dispassion.
24. Meditation, one-pointedly centered
upon the power of the elephant, will
awaken that force or light.
25. Perfectly concentrated meditation
upon the awakened light will produce the
consciousness of that which is subtle,
hidden or remote.
26. Through meditation, one-pointedly
fixed upon the sun, will come a
consciousness (or knowledge) of the
seven worlds.
27. A knowledge of all lunar forms
arises through one-pointed meditation
upon the moon.
28. Concentration upon the Pole-Star
will give knowledge of the orbits of the
planets and the stars.
29. By concentrated attention upon the
center called the solar plexus, comes
perfected knowledge as to the condition
of the body.
30. By fixing the attention upon the
throat center, the cessation of hunger
and thirst will ensue.
31. By fixing the attention upon the
tube or nerve below the throat center,
equilibrium is achieved.
32. Those who have attained self-mastery
can be seen and contacted through
focusing the light in the head. This
power is developed in one-pointed
meditation.
33. All things can be known in the vivid
light of the intuition.
34. Understanding of the
mind-consciousness comes from
one-pointed meditation upon the heart
center.
35. Experience (of the pairs of
opposites) comes from the inability of
the soul to distinguish between the
personal self and the purusha (or
spirit). The objective forms exist for
the use (and experience) of the
spiritual man. By meditation upon this,
arises the intuitive perception of the
spiritual nature (the purusha).
36. As the result of this experience and
meditation, the higher hearing, touch,
sight, taste and smell are developed,
producing intuitional knowledge.
37. These powers are obstacles to the
highest spiritual realization, but serve
as magical powers in the objective
worlds.
38. By liberation from the causes of
bondage through their weakening and by
an understanding of the mode of
transference (withdrawal or entrance),
the mind stuff (or chitta) can enter
another body.
39. By subjugation of the upward life
(the udana) there is liberation from
water, the thorny path, and mire, and
the power of ascension is gained.
40. Through subjugation of the samana,
the spark becomes the flame.
41. By the means of one-pointed
meditation upon the relationship between
the akasha and sound, an organ for
spiritual hearing will be developed.
42. By one-pointed meditation upon the
relationship existing between the body
and the akasha, ascension out of matter
(the three worlds) and power to travel
in space is gained.
43. When that which veils the light is
done away with, then comes the state of
being called discarnate (or
disembodied), freed from the
modification of the thinking principle.
This is the state of illumination.
44. One-pointed meditation upon the five
forms which every element takes,
produces mastery over every element.
These five forms are the gross nature,
the elemental form, the quality, the
pervasiveness and the basic purpose.
45. Through this mastery, minuteness and
the other siddhis (or powers) are
attained, likewise bodily perfection and
freedom from all hindrances.
46. Symmetry of form, beauty of color,
strength and the compactness of the
diamond, constitute bodily perfection.
47. Mastery over the senses is brought
about through concentrated meditation
upon their nature, peculiar attributes,
egoism, pervasiveness and useful
purpose.
48. As a result of this perfection,
there comes rapidity of action like that
of mind, perception independent of the
organs, and mastery over root substance.
49. The man who can discriminate between
the soul and the spirit achieves
supremacy over all conditions and
becomes omniscient.
50. By a passionless attitude towards
this attainment and towards all
soul-powers, the one who is free from
the seeds of bondage, attains the
condition of isolated unity.
51. There should be entire rejection of
all allurements from all forms of being,
even the celestial, for the recurrence
of evil contacts remains possible.
52. Intuitive knowledge is developed
through the use of the discriminative
faculty when there is one-pointed
concentration upon moments and their
continuous succession.
53. From this intuitive knowledge is
born the capacity to distinguish
(between all beings) and to cognize
their genus, qualities and position in
space.
54. This intuitive knowledge, which is
the great Deliverer, is omnipresent and
omniscient and includes the past, the
present and the future in the Eternal
Now.
55. When the objective forms and the
soul have reached a condition of equal
purity, then is At-one-ment achieved and
liberation results.
Swami Veet Chintan T'Zorba-Krsna
Jyotish
Shastracharya
& Vedic Astrologer of India
Main
Menu