Theos-Talk Archives (July 2005 Message tt00164)

July 21 2005

Dear Zakk and Friends:

I found that in PATANJALI YOGA APHORISMS some explanations of psychic and
other phenomena and powers are given. See BOOK III (copied below).

But, before this can be well understood the first 2 books need to studied
and grasped.

I think you are correct in your surmises. But it is a rule (I believe) that
in the area which is commonly referred to as "spiritual progress," everyone
is "on his own." This cannot be avoided as all progress is self-generated
and in continuity it has to be self-sustained. The general rule (as I see
it) of Nature's law (Karma) demands we each take responsibility for what we
think, say and do. No escapes -- and no hiding places exist ! We need to
view Nature (our environment) as a totally sensitive and reactive condition
-- and every being or component therein is a fellow immortal on their own
level and place in the whole.  

Simply put: we are all immortals and we are engaged in a learning program
that visualizes each "life" as a "day in School." We cannot escape our
environment, nor can we escape the fact we are immortals.  

The educational program is an eternal one, and involves
every being in the whole Earth as well as the Universe surrounding it. And
to make it even more extraordinary -- the universe has no known limits and
many dimensions. Hence we have an enormous curriculum to work through and
master. 

As time is not a factor in eternity, we have also that capacity to employ,
as we eventually learn everything. Karma (action and reaction) and duty
(dharma) cease at that stage and level to be mysteries, but are rather, the
evident stages of all progress. Past, present and future are then seen to
meld into each other, and the progress of every Monad is perceived to be
just and orderly. 

We all collaborate under Nature's great law of Karma, but we have to acquire
the individual self-perception and introspection that leads us to understand
the vast and intricate work of the program that each MONAD has always had
before it, and, which continues forward for all without any interruption. 

Man (Mind) is said to be a "Monad" that has reached the level of responsible
self-consciousness and has been given (by his "Elder Brothers" the "gift" of
the MIND. (S D II 69, 92, 79-80, 254-5, 272, 660) 

Joining any organization, or demanding (and receiving) the attention of a
"Master," grants no special opportunity -- we still have to work on our own
lower self. It is the old story of the Higher and the Lower Self -- and
heir representatives as our dual mind -- both are IN
US. The "Path" we are all able to choose, and advance on, is identical --
It is lower-self-reform. 

But we need to take the idea of the immortal Monad to be true -- or else the
whole purpose of the fundamental concepts, the doctrines, the history of
evolution, and the logic of THEOSOPHY are of no value. 

If our modern science conceives the "atom" to be an immortal, eternal
energic particle,
then why not the mind as an "atom" that has acquired the faculty of total
vision and perception on all planes and levels? I would say that: No one
who is not self-readied (morally purified and made unselfish and virtuous in
all respects) can be given a "gift" of wisdom. If that were done, it would
be a violation of universal law. And that "wisdom" is universal and
securely locked away in the innermost recesses of our spiritual, divine
ESSENCE."

In other words, we, as aspirants (or would-be "chelas") are the keys that
unlock the wisdom that is already within us -- securely locked away in the
"principles" we call Atma, Buddhi and Manas. 

It is said that ATMA (Spirit - our HIGHER SELF) is a "ray" of the
all-pervasive UNIVERSAL ONE SELF. Buddhi is the accumulated experience (and
consequent "wisdom") we, as an immortal Monad, have acquired over aeons of
living life after life. And, Manas (the Higher Mind) is the intelligent,
self-conscious link between every other monad in the whole universe and
ourselves, as an independent Unit. 

Our lower "principles" are composed of vast hosts of such "other monads."
They continually come and go in terms of proximity to the "Unit Monad" that
is "US." And with them, comes our own Karma from our own past -- as living
choices. These are then called generally, the "skandhas," and they are, in
effect, the "unfinished business" of our continuing lives. 

We have as a "Buddhi-manasic" mind (The "Idealist"), to work to bring the
"Kama-manasic" (The "doubter" with isolating self-interests) section of our
own mind, up to that high motivational level, where it is incapable of
choosing evil or vice. (At least that is how I see it.)  

In other words it has to be shown logically that selfish, self-interested,
and therefore evil choices, ultimately bring to it more pain and suffering.
Once it grasps the value of self-discipline as a reliever of this seemingly
eternal sea of suffering and turmoil, it will begin to improve itself -- but
always it needs supervision -- it has been found that Intuition (the "voice"
of Buddhi-Manas) sharpens and warns ever more strongly as it is used for
self-improvement. We might say that this whole living program is covered by
the idea of "Universal Brotherhood." 

But yet, each has to work to verify these observations and work on
themselves.



COPY: From: PATANJALI YOGA APHORISMS
-------------------------------------------------------------------


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 mis-

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leading, 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.

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[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

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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, 

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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

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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,

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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 

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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

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"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

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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

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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 disinterested-

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ness, 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

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to know the fixed time and motion of every star in the Brahmanda 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

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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

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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.

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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

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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. 

40. By concentrating his mind upon, and becoming master of, that vital
energy called Udana, the ascetic acquires the power of arising from beneath
water, earth, or other superincumbent matter. 

Udana is the name given to one of the so-called "vital airs." These, in
fact, are certain nervous functions for which our physiology has no name,
and each one of which has its own office. It may be said that by knowing
them,

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and how to govern them, one can alter his bodily polarity at will. The same
remarks apply to the next aphorism.
 
41. By concentrating his mind upon the vital energy called Samana, the
ascetic acquires the power to appear as if blazing with light. 
[This effect has been seen by the interpreter on several occasions
when in company with one who had acquired the power. The effect was as if
the person had a luminousness under the skin.—W. Q. J.] 

42. By concentrating his mind upon the relations between the ear and Akasa,
the ascetic acquires the power of hearing all sounds, whether upon the earth
or in the æther, and whether far or near. 

The word Akasa has been translated both as "æther" and "astral light." In
this aphorism it is employed in the former sense. Sound, it will remembered,
is the distinctive property of this element. 

43. By concentrating his mind upon

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the human body, in its relations to air and space, the ascetic is able to
change at will the polarity of his body, and consequently acquires the power
of freeing it from the control of the laws of gravitation. 

44. When the ascetic has completely mastered all the influences which the
body has upon the inner man, and has laid aside all concern in regard to it,
and in no respect is affected by it, the consequence is a removal of all
obscurations of the intellect. 


45. The ascetic acquires complete control over the elements by concentrating
his mind upon the five classes of properties in the manifested universe; as,
first, those of gross or phenomenal character; second, those of form; third,
those of subtle quality; fourth, those 

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susceptible of distinction as to light, action, and inertia; fifth, those
having influence in their various degrees for the production of fruits
through their effects upon the mind. 

46. From the acquirement of such power over the elements there results to
the ascetic various perfections, to wit, the power to project his inner-self
into the smallest atom, to expand his inner-self to the size of the largest
body, to render his material body light or heavy at will, to give indefinite
extension to his astral body or its separate members, to exercise an
irresistible will upon the minds of others, to obtain the highest excellence
of the material body, and the ability to preserve such excellence when
obtained.

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47. Excellence of the material body consists in color, loveliness of form,
strength, and density. 

48. The ascetic acquires complete control over the organs of sense from
having performed Sanyama (concentration) in regard to perception, the nature
of the organs, egoism, the quality of the organs as being in action or at
rest, and their power to produce merit or demerit from the connexion of the
mind with them. 

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.

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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

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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. 

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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. 

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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. 

.
------------------------------------------

I hope this may be of help,



Best wishes,


Dallas

========================================
 
-----Original Message-----
From: Zakk Duffany 
Sent: Tuesday, July 19, 2005 2:04 PM
To: 
Subject: Re: Mentation - Astral Traveling

>But when you focus or zoom in on any one section, and then move to 
another section, what do you call such movement?>

Altered focus, though I would state that there is no
sensation of movement. When one is watching a movie, 
a change of scene can occur. What would one call
such a movement? It is similar.

>Theoretically the lower bodies cannot enter a black hole, but the higher
subtle bodies should be able to do so. Why they would want to is a question
that I cannot answer.>

Curiousity is one answer. I attempted it in a lower body and was
not able to do so. Then began my studies of it.