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The Yoga Sutras of Patanjali - Patanjali · Classic Non-Fiction Library

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  Speaker 1: The Yoga Sutras of Patangli The Book of the Spiritual Man,
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  Speaker 1: an interpretation by Charles Johnston, Bengal Civil Service, Retired Indian
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  Speaker 1: Civil Service, Sanskrit Prizeman, Dublin University, Sanskrit Prizemen. The Yoga
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  Speaker 1: Sutras of Patanjali are in themselves exceedingly brief, less than
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  Speaker 1: ten pages of large type in the original. Yet they
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  Speaker 1: contain the essence of practical wisdom set forth in admirable
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  Speaker 1: order and detail. The theme, if the present interpreter be right,
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  Speaker 1: is the great regeneration, the birth of the spiritual from
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  Speaker 1: the psychical man, the same theme which Paul so wisely
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  Speaker 1: and eloquently set forth in writing to his disciples in Corinth,
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  Speaker 1: the theme of all mystics in all lands. We think
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  Speaker 1: of ourselves as living a purely physical life in these
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  Speaker 1: material bodies of ours. In reality, we have gone far, indeed,
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  Speaker 1: from pure physical life. For ages, our life has been psychical.
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  Speaker 1: We have been centered and immersed in the psychic nature.
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  Speaker 1: Some of the schools of India say that the psychic
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  Speaker 1: nature is, as it were, a looking glass, wherein are
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  Speaker 1: mirrored the things seen by the physical eyes, unheard by
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  Speaker 1: the physical ears. But this is a magic mirror. The
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  Speaker 1: images remain and take a certain life of their own. Thus,
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  Speaker 1: within the psychic realm of our life, there grows up
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  Speaker 1: in imaged worlds, wherein we dwell a world of the
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  Speaker 1: images of things seen and heard, and therefore a world
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  Speaker 1: of memories, a world also of hopes and desires, of
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  Speaker 1: fears and regrets. Mental life grows up among these images,
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  Speaker 1: built on a measuring and comparing, on the massing of
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  Speaker 1: images together into general ideas, on the abstraction of new
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  Speaker 1: notions and images from these, till the new world is
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  Speaker 1: built up within, full of desires and hates, ambition, envy, longing, speculation, curiosity,
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  Speaker 1: self will, self interest. The teaching of the East is
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  Speaker 1: that all these are true powers, overlaid by false desires.
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  Speaker 1: That though in manifestation psychical, they are in us in spiritual,
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  Speaker 1: that the psychical man is the veil and prophecy of
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  Speaker 1: the spiritual man. The purpose of life, therefore is the
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  Speaker 1: realizing of that prophecy, the unveiling of the immortal man,
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  Speaker 1: the birth of a spiritual from the psychical, whereby we
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  Speaker 1: enter our divide inheritance and come to inhabit eternity. This
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  Speaker 1: is indeed salvation, the purpose of all true religion. In
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  Speaker 1: all times, Potangali has in mind the spiritual man to
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  Speaker 1: be borne from the psychical. His purpose is to set
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  Speaker 1: in order the practical means for the unveiling and regeneration,
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  Speaker 1: and to indicate the fruit, the glory, and the power
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  Speaker 1: of that new birth. Through the Sutras of the first book,
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  Speaker 1: Potangley is concerned with the first great problem, the emergence
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  Speaker 1: of the spiritual man from the veils and meshes of
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  Speaker 1: the psychic nature, the moods and vestures of the mental
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  Speaker 1: and emotional man. Later will come the consideration of the
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  Speaker 1: nature and powers of the spiritual man, once he stands
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  Speaker 1: clear of the psychic veils and trammels, and a view
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  Speaker 1: of the realms in which these new spiritual powers are
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  Speaker 1: to be revealed. At this point may come a word
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  Speaker 1: of explanation. I have been asked why I use the
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  Speaker 1: word sutras for these rules of Potangali's system, when the
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  Speaker 1: word aphorism has been connected with them in our minds
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  Speaker 1: for a generation. The reason is this, the name aphorism
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  Speaker 1: suggests to me, at least a pithy sentence of very
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  Speaker 1: general application. A piece of proverbial wisdom that may be
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  Speaker 1: quoted in a good many sets of circumstances, and which
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  Speaker 1: will almost bear on its face the evidence of its truth.
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  Speaker 1: But with the sutra the case is different. It comes
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  Speaker 1: from the same root as the word so and means
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  Speaker 1: indeed a thread, suggesting therefore a close knit, consecutive chain
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  Speaker 1: of argument. Not only has each sutra a definite place
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  Speaker 1: in the system, but further taken out of this place,
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  Speaker 1: it will be almost meaningless, and will by no means
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  Speaker 1: be self evident. So I have thought best to adhere
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  Speaker 1: to the original word. The sutras of Patangli are as
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  Speaker 1: closely knit together, as dependent on each other as the
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  Speaker 1: propositions of Euclid, and can no more be taken out
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  Speaker 1: of their proper setting. In the second part of the
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  Speaker 1: first book, the problem of the emergence of the spiritual
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  Speaker 1: man is further dealt with. We are led to the
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  Speaker 1: consideration of the barriers to his emergence, of the overcoming
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  Speaker 1: of the barriers, and of certain steps and stages in
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  Speaker 1: the ascent from the ordinary consciousness of practical life to
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  Speaker 1: the finer, deeper, radiant consciousness of the spiritual man. End
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  Speaker 1: of introduction to book one, Book one Sutras one to
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  Speaker 1: twenty nine Sutra one A. Here follows instruction in union.
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  Speaker 1: Union here, as always in the scriptures of India, means
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  Speaker 1: union of the individual soul with the over soul, of
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  Speaker 1: the personal consciousness with the divine consciousness, whereby the mortal
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  Speaker 1: becomes immortal and enters the eternal. Therefore, salvation is first
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  Speaker 1: freedom from sin and the sorrow which comes from sin,
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  Speaker 1: and then a divine and eternal well being, wherein the
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  Speaker 1: soul partakes of the being, the wisdom and glory of
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  Speaker 1: God Sutritu Union. Spiritual consciousness is gained through control of
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  Speaker 1: the versatile psychic nature. The goal is the full consciousness
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  Speaker 1: of the spiritual man, illumined by the divine light. Nothing
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  Speaker 1: except the objurate resistance of the psychic nature keeps us
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  Speaker 1: back from the goal. The psychical powers are spiritual powers
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  Speaker 1: run wild, perverted, drawn from their proper channel. Therefore, our
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  Speaker 1: first task is to regain control of this perverted nature,
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  Speaker 1: to chasten, purify, and restore the misplaced powers. Sutra three.
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  Speaker 1: Then the seer comes to consciousness in his proper nature.
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  Speaker 1: Egotism is but the perversion of spiritual being. Ambition is
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  Speaker 1: the inversion of spiritual power. Passion is the distortion of love.
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  Speaker 1: The mortal is the limitation of the immortal. When these
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  Speaker 1: false images give place to true then the spiritual man
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  Speaker 1: stands forth, luminous as the sun when the clouds disperse
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  Speaker 1: Sutra four. Heretofore the seer has been enmeshed in the
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  Speaker 1: activities of the psychic nature. The power and life, which
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  Speaker 1: are the heritage of the spiritual man have been caught
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  Speaker 1: and enmeshed in psychical activities. Instead of pure being in
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  Speaker 1: the divine, there has been fretful combative egotism its hand
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  Speaker 1: against every man. Instead of the light of pure vision,
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  Speaker 1: there have been restless senses and imaginings. Instead of spiritual joy,
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  Speaker 1: the undivided joy of pure being, there has been self
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  Speaker 1: indulgence of body and mind. These are all real forces,
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  Speaker 1: but distorted from their true nature and goal. They must
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  Speaker 1: be extricated, like gems from the matrix, like the pith
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  Speaker 1: from the reed, steadily, without destructive violence. Spiritual powers are
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  Speaker 1: to be drawn forth from the psychic meshes cutrifyve. The
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  Speaker 1: psychic activities are five. They are either subject or not
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  Speaker 1: subject to the five hindrances see Book two Sutra three.
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  Speaker 1: The psychic nature is built up through the image making power,
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  Speaker 1: the power which lies behind and dwells in mind pictures.
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  Speaker 1: These pictures do not remain quiescent in the mind. They
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  Speaker 1: are kinetic, restless, stimulating to new acts. Thus the mind
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  Speaker 1: image of an indulgence suggests and invites to a new indulgence.
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  Speaker 1: The picture of past joy is framed in regrets or hopes,
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  Speaker 1: and there is the ceaseless play of the desire to know,
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  Speaker 1: to penetrate to the essence of things. To classify, this, too,
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  Speaker 1: busies itself ceaselessly with the mind images, so that we
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  Speaker 1: may classify the activities of the psychic nature. Thus Sutra six.
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  Speaker 1: These activities are sound intellection, unsound intellection, predication, sleep memory.
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  Speaker 1: We have here a list of mental and emotional powers,
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  Speaker 1: of powers that picture and observe, and of powers that
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  Speaker 1: picture and feel. But the power to know and feel
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  Speaker 1: is spiritual and immortal. What is needed is not to
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  Speaker 1: destroy it, but to raise it from the psychical to
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  Speaker 1: the spiritual realm. Sutra seven. The elements of sound intellection
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  Speaker 1: are direct observation, inductive reason, and trustworthy testimony. Each of
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  Speaker 1: these is a spiritual power. Thinly veiled. Direct observation is
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  Speaker 1: the outermost form of the soul's pure vision. Inductive reason
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  Speaker 1: rests on the great principles of continuity and correspondence, and
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  Speaker 1: these on the supreme truth that all life is of
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  Speaker 1: the one. Trustworthy testimony the sharing of one soul in
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  Speaker 1: the wisdom of another rests on the ultimate oneness of
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  Speaker 1: all souls. Sutra eight. Unsound Intellection is false understanding not
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  Speaker 1: resting on a perception of the true nature of things,
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  Speaker 1: when the object is not truly perceived, When the observation
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  Speaker 1: is inaccurate and faulty. Thought or reasoning based on that
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  Speaker 1: mistaken perception is of necessity false and unsound. Sutra nine.
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  Speaker 1: Predication is carried on through words or thoughts, not resting
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  Speaker 1: on an object perceived. The purpose of this sutra is
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  Speaker 1: to distinctinguish between the mental process of predication and observation,
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  Speaker 1: induction or testimony. Predication is the attribution of a quality
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  Speaker 1: or action to a subject by adding to it a predicate.
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  Speaker 1: In the sentence, the man is wise, the man is,
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  Speaker 1: the subject is wise, is the predicate. This may be
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  Speaker 1: simply an interplay of thoughts without the presence of the
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  Speaker 1: object thought of or the things thought of may be
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  Speaker 1: imaginary or unreal, while observation, induction, and testimony always go
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  Speaker 1: back to an object. Suit ten. Sleep is the psychic
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  Speaker 1: condition which rests on mind states, all material things being absent.
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  Speaker 1: In waking life, we have two currents of perception, an
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  Speaker 1: outer current of physical things seen and heard and perceived,
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  Speaker 1: an inner current of mind images and thoughts. The outer
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  Speaker 1: current ceases in sleep, the inner current continues, and, watching
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  Speaker 1: the mind images float before the fields of consciousness, we dream.
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  Speaker 1: Even when there are no dreams, there is still a
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  Speaker 1: certain consciousness in sleep, so that on waking one says
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  Speaker 1: I have slept well or I have slept badly. Sutra eleven.
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  Speaker 1: Memory is holding to mind images of things perceived without
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  Speaker 1: modifying them. Here, as before, the mental power is explained
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  Speaker 1: in terms of mind images, which are the material of
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  Speaker 1: which the psychic world is built. Therefore, the sages teach
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  Speaker 1: that the world of our perception, which is indeed a
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  Speaker 1: world of mind images, is but the wraith or shadow
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  Speaker 1: of the real and everlasting world. In this sense, memory
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  Speaker 1: is but the psychical inversion of the spiritual, ever present vision.
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  Speaker 1: That which is ever before the spiritual eye of the
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  Speaker 1: seer needs not to be remembered Sura twelve. The control
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  Speaker 1: of these psychic activities comes through the right use of
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  Speaker 1: the will, and through ceasing from self indulgence. If these
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  Speaker 1: psychical powers and energies, even such evil things as passion
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  Speaker 1: and hate and fear, are but spiritual powers, fallen and perverted,
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  Speaker 1: how are we to bring about their release and restoration?
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  Speaker 1: Two means are presented to us, the awakening of the
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  Speaker 1: spiritual will and the purification of mind and thought Sutra thirteen.
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  Speaker 1: The right use of the will is the steady effort
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  Speaker 1: to stand in spiritual being. We have thought of ourselves,
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  Speaker 1: perhaps as creatures moving upon this earth, rather helpless at
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  Speaker 1: the mercy of storm and hungers and our enemies, we
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  Speaker 1: are to think of ourselves as immortals, dwelling in the light,
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  Speaker 1: encompassed and sustained by spiritual powers. This steady effort to
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  Speaker 1: hold this thought will awaken dormant and unrealized powers, which
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  Speaker 1: will unveil to us the nearness of the eternal Sutra fourteen.
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  Speaker 1: This becomes a firm resting place when followed long persistently
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  Speaker 1: with earnestness. We must seek spiritual life in conformity with
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  Speaker 1: the laws of spiritual life with earnestness, humility, gentle charity,
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  Speaker 1: which is an acknowledgment of the one soul within us,
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  Speaker 1: all only through obedience to that shared life, through perpetual
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  Speaker 1: remembrance of our one na with all divine being. Are
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  Speaker 1: nothingness Apart from divine being? Can we enter our inheritance?
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  Speaker 1: Sutra fifteen. Ceasing from self indulgence is conscious mastery over
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  Speaker 1: the thirst for sensuous pleasure here or hereafter Rightly understood,
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  Speaker 1: the desire for sensation is the desire of being, the
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  Speaker 1: distortion of the soul's eternal life. The lust of sensual
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  Speaker 1: stimulus and excitation rests on the longing to feel one's
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  Speaker 1: life keenly, to gain the sense of being really alive.
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  Speaker 1: The sense of true life comes only with the coming
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  Speaker 1: of the soul, and the soul comes only in silence,
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  Speaker 1: after self indulgence has been courageously and loyally stilled through
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  Speaker 1: reverence before the coming soul Sutra sixteen. The consummation of
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  Speaker 1: this is freedom from thirst for any mode of psychical
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  Speaker 1: activity through the establishment of the spiritual man. In order
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  Speaker 1: to gain a true understanding of this, teaching, study must
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  Speaker 1: be supplemented by devoted practice faith by works. The reading
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  Speaker 1: of the words will not avail. There must be a
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  Speaker 1: real effort to stand as the soul, a real ceasing
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  Speaker 1: from self indulgence, with the awakening of the spiritual will
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  Speaker 1: and purification will come at once the growth of the
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  Speaker 1: spiritual man and our awakening consciousness as the spiritual man.
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  Speaker 1: And this attained in even a small degree, will help us,
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  Speaker 1: notably in our contest to Him that hath shall be given.
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  Speaker 1: Sutra seventeen. Meditation with an object follows these stages. First
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  Speaker 1: exterior examining, then interior judicial action, then joy, then realization
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  Speaker 1: of individual being. In the practice of meditation, a beginning
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  Speaker 1: may be made by fixing the attention upon some external object,
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  Speaker 1: such as a sacred image or picture, or a part
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  Speaker 1: of a book of devotion. In the second stage, one
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  Speaker 1: passes from the outer object to an inner pondering upon
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  Speaker 1: its lessons. The third stage is the inspiration the heightening
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  Speaker 1: of the spiritual will which results from this pondering. The
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  Speaker 1: fourth stage is the realization of one's spiritual being as
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  Speaker 1: enkindled by this meditation Sutra eighteen. After the exercise of
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  Speaker 1: the will has stilled the psychic activities, meditation rests only
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  Speaker 1: on the fruit of former meditations. In virtue of continued
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  Speaker 1: practice and effort, the need of an external object on
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  Speaker 1: which to rest the meditation is outgrown, an interior state
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  Speaker 1: of spiritual consciousness is reached, which is called the cloud
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  Speaker 1: of things knowable see Book four Sutra twenty nine, Sutra nineteen.
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  Speaker 1: Subjective consciousness, arising from a natural cause, is possessed by
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  Speaker 1: those who have laid aside their bodies and been absorbed
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  Speaker 1: into subjective nature. Those who have died entered the paradise
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  Speaker 1: between births are in a condition resembling meditation without an
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  Speaker 1: external object. But in the fullness of time, the seeds
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  Speaker 1: of desire in them will spring up, and they will
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  Speaker 1: be borne again into this world Suitor twenty. For the others,
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  Speaker 1: there is spiritual consciousness led up to by faith valor
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  Speaker 1: right mindfulness, one pointedness perception. It is well to keep
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  Speaker 1: in mind to these steps on the path to illumination
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  Speaker 1: faith valor, right mindfulness, one pointedness perception. Not one can
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  Speaker 1: be dispensed with. All must be one first faith, and
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  Speaker 1: then from faith valor from valor right mindfulness, from right mindfulness,
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  Speaker 1: a one pointed aspiration towards the soul from this perception
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  Speaker 1: and finally full vision as the soul suit For twenty one.
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  Speaker 1: Spiritual consciousness is nearest to those of keen intense will.
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  Speaker 1: The image used is the swift impetus of the torrent.
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  Speaker 1: The kingdom must be taken by force. Firm will comes
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  Speaker 1: only through effort. Effort is inspired by faith. The great
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  Speaker 1: secret is this. It is not enough to have intuitions.
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  Speaker 1: We must act on them, We must live them Suitra
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  Speaker 1: twenty two. The will may be weak, or of middle strength,
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  Speaker 1: or intense. Therefore there is a spiritual consciousness higher than this.
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  Speaker 1: For those of weak will, there is this counsel to
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  Speaker 1: be faithful in obedience, to live the life, and thus
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  Speaker 1: to strengthen the will to more perfect obedience. The will
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  Speaker 1: is not ours but God's, and we come into it
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  Speaker 1: only through obedience. As we enter into the spirit of God,
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  Speaker 1: we are permitted to share the power of God. Higher
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  Speaker 1: than the three ste ages of the way is the goal,
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  Speaker 1: the end of the way Suitra twenty three. Or Spiritual
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  Speaker 1: consciousness may be gained by ardent service of the Master.
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  Speaker 1: If we think of our lives as task laid upon
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  Speaker 1: us by the Master of life. If we look on
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  Speaker 1: all duties as parts of that Master's work entrusted to
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  Speaker 1: us in forming our life work. Then if we obey promptly,
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  Speaker 1: loyally sincerely, we shall enter by degrees into the Master's
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  Speaker 1: life and share the Master's power. Thus we shall be
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  Speaker 1: initiated into the spiritual will Suitra twenty four. The Master
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  Speaker 1: is the spiritual man, who is free from hindrances, bondage
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  Speaker 1: to works, and the fruition and seed of works. The
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  Speaker 1: soul of the Master the Lord is of the same
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  Speaker 1: nature as the soul in us, But we still bear
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  Speaker 1: the burden of many evils. We are in bondage through
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  Speaker 1: our former works. We are under the dominance of sorrow.
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  Speaker 1: The soul of the Master is free from sin and
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  Speaker 1: servitude and sorrow Sutra twenty five. In the Master is
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  Speaker 1: the perfect seed of omniscience. The soul of the Master
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  Speaker 1: is in essence one with the over soul, and therefore
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  Speaker 1: partaker of the over souls. All wisdom and all power.
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  Speaker 1: All spiritual attainment rests on this and is possible because
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  Speaker 1: the soul and the over soul are one. Sutra twenty six.
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  Speaker 1: He is the teacher of all who have gone before,
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  Speaker 1: since he is not limited by time. From the beginning,
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  Speaker 1: the over Soul has been the teacher of all souls, which,
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  Speaker 1: by their entrance into the over Soul, by realizing their
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  Speaker 1: oneness with the over Soul, have inherited the kingdom of
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  Speaker 1: the Light. For the over Soul is before time, and
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  Speaker 1: time father of all else is one of his children
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  Speaker 1: Suitre twenty seven. His word is om Om, the symbol
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  Speaker 1: of the three in one, the three worlds in the soul,
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  Speaker 1: the three times, past, present, future, in eternity, the three
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  Speaker 1: divine powers, creation, preservation, transformation in the one being, the
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  Speaker 1: three essences, immortality, omniscience, joy in the one's spirit. This
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  Speaker 1: is the word, the symbol of the Master and Lord,
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  Speaker 1: the perfected spiritual man suit For twenty eight. Let there
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  Speaker 1: be soundless repetition of om and meditation thereon. This has
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  Speaker 1: many meanings in ascending degrees. There is first the potency
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  Speaker 1: of the word itself, as of all words. Then there
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  Speaker 1: is the manifold significance of the symbol as suggested above. Lastly,
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  Speaker 1: there is the spiritual realization of the high essences thus symbolized.
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  Speaker 1: Thus we rise step by step to the eternal Suitra
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  Speaker 1: twenty nine. Thence come the awakening of interior consciousness and
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  Speaker 1: the removal of barriers. Here again, faith must be supplemented
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  Speaker 1: by works. The life must be led as well as studied,
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  Speaker 1: before the full meaning can be understood. The awakening of
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  Speaker 1: spiritual consciousness can only be understood in measure as it
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  Speaker 1: is entered. It can only be entered where the conditions
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  Speaker 1: are present, purity of heart and strong aspiration, and the
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  Speaker 1: resolute conquest of each sin. This, however, may easily be
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  Speaker 1: understood that the recognition of the three worlds as resting
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  Speaker 1: in the soul leads us to realize ourselves and all
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  Speaker 1: life as of the soul. That as we dwell not
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  Speaker 1: in past, present, or future, but in the eternal, we
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  Speaker 1: become more at one with the Eternal. That as we
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  Speaker 1: view all organization, preservation, mutation as the work of a
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  Speaker 1: divine one, we shall come more into harmony with the One,
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  Speaker 1: and thus remove the barrier in our path towards the light.
• 25:34
  Speaker 1: In a second part of the first book, the problem
• 25:36
  Speaker 1: of the emergence of the spiritual man is further dealtswith.
• 25:40
  Speaker 1: We are led to the consideration of the barriers to
• 25:42
  Speaker 1: his emergence, of the overcoming of the barriers, and of
• 25:46
  Speaker 1: certain steps and stages in the ascent from the ordinary
• 25:49
  Speaker 1: consciousness of practical life to the finer, deeper, radiant consciousness
• 25:54
  Speaker 1: of the spiritual man. End of Book one Sutras one
• 26:02
  Speaker 1: to twenty nine. Book one Sutras thirty to fifty one
• 26:10
  Speaker 1: Sutra thirty. The barriers to interior consciousness which drive the
• 26:15
  Speaker 1: psychic nature this way and that are these sickness, inertia, doubt,
• 26:22
  Speaker 1: light mindedness, laziness, intemperance, false notions, inability to reach a
• 26:29
  Speaker 1: stage of meditation or to hold it when reached. We
• 26:35
  Speaker 1: must remember that we are considering the spiritual man is
• 26:38
  Speaker 1: enwrapped and enmeshed by the psychic nature, the emotional and
• 26:42
  Speaker 1: mental powers, and is unable to come to clear consciousness,
• 26:45
  Speaker 1: unable to stand and see clearly because of the psychic
• 26:48
  Speaker 1: veils of the personality. Nine of these are enumerated, and
• 26:53
  Speaker 1: they go pretty thoroughly into the brute toughness of the
• 26:55
  Speaker 1: psychic nature. Sickness is included rather for its effect on
• 27:00
  Speaker 1: the emotions and mind, since bodily infirmity such as blindness
• 27:05
  Speaker 1: or deafness, is no insuperable barrier to spiritual life and
• 27:08
  Speaker 1: may sometimes be a help as cutting off distractions. It
• 27:13
  Speaker 1: will be well for us to ponder over each of
• 27:15
  Speaker 1: these nine activities, thinking of each as a psychic state,
• 27:19
  Speaker 1: a barrier to the interior consciousness of the spiritual man.
• 27:25
  Speaker 1: Sutra thirty one. Grieving, despondency, bodily restlessness, the drawing in
• 27:32
  Speaker 1: and sending forth of a life breath also contribute to
• 27:35
  Speaker 1: drive the psychic nature to and fro. The first two
• 27:41
  Speaker 1: moods are easily understood. We can well see how a
• 27:44
  Speaker 1: sudden psychic condition, flagrantly opposed to the pure and positive
• 27:48
  Speaker 1: joy of spiritual life would be a barrier. The next,
• 27:52
  Speaker 1: bodily restlessness, is, in a special way the fault of
• 27:56
  Speaker 1: our day and generation. When it is conquered, mental restlessness
• 28:00
  Speaker 1: will be half conquered too. The next two terms concerning
• 28:05
  Speaker 1: the life breath offer some difficulty. The surface meaning is
• 28:09
  Speaker 1: harsh and irregular breathing. The deeper meaning is a life
• 28:13
  Speaker 1: of harsh and irregular impulses. Sutra thirty two. Steady application
• 28:21
  Speaker 1: to a principle is the way to put a stop
• 28:23
  Speaker 1: to these. The will, which in its pristine state was
• 28:29
  Speaker 1: full of vigor, has been steadily corrupted by self indulgence.
• 28:33
  Speaker 1: The seeking of moods and sensations for sensation's sake, Hence
• 28:39
  Speaker 1: come all the morbid and sickly moods of the mind.
• 28:42
  Speaker 1: The remedy is a return to the pristine state of
• 28:45
  Speaker 1: the will by vigorous positive effort, or, as we are
• 28:49
  Speaker 1: here told, by steady application to a principle. The principle
• 28:54
  Speaker 1: to which we should thus steadily apply ourselves should be
• 28:57
  Speaker 1: one arising from the reality of spiritual life, valorous work
• 29:01
  Speaker 1: for the soul in others as in ourselves Sutra thirty three.
• 29:09
  Speaker 1: By sympathy with the happy, compassion for the sorrowful, delight
• 29:14
  Speaker 1: in the holy, disregard of the unholy, the psychic nature
• 29:18
  Speaker 1: moves to gracious peace. When we are wrapped up in ourselves,
• 29:24
  Speaker 1: shrouded with the cloak of our egotism, absorbed in our
• 29:28
  Speaker 1: pains and bitter thoughts. We are not willing to disturb our,
• 29:31
  Speaker 1: strain our own sickly mood by giving kindly sympathy to
• 29:34
  Speaker 1: the happy, thus doubling their joy, or by showing compassion
• 29:38
  Speaker 1: for the sad, thus having their sorrow. We refuse to
• 29:42
  Speaker 1: find delight in holy things, and let the mind brood
• 29:45
  Speaker 1: in sad pessimism on unholy things. All these evil psychic
• 29:49
  Speaker 1: moods must be conquered by strong effort of will. This
• 29:53
  Speaker 1: rending of the veils will reveal to us something of
• 29:56
  Speaker 1: the grace and peace which are of the interior consciousness
• 29:59
  Speaker 1: of the spiritual mans Sutra thirty four. Or peace may
• 30:06
  Speaker 1: be reached by the even sending forth and control of
• 30:08
  Speaker 1: the life breath. Here again we may look for a
• 30:14
  Speaker 1: double meaning, First that even and quiet breathing, which is
• 30:18
  Speaker 1: a part of the victory over bodily restlessness. Then the
• 30:21
  Speaker 1: even and quiet tenor of life without harsh or dissonance impulses,
• 30:26
  Speaker 1: which brings stillness to the heart Sutra thirty five. Faithful
• 30:34
  Speaker 1: persistent application to any object, if completely attained, will bind
• 30:39
  Speaker 1: the mind to steadiness. We are still considering how to
• 30:44
  Speaker 1: overcome the wavering and perturbation of the psychic nature, which
• 30:48
  Speaker 1: make it quite unfit to transmit the inward consciousness and stillness.
• 30:52
  Speaker 1: We are once more told to use the will and
• 30:55
  Speaker 1: to train it by steady and persistent work, by sitting
• 30:58
  Speaker 1: close to our work, in the phrase of the Aara
• 31:00
  Speaker 1: original Sutra thirty six, as also will a joyful, radiant spirit.
• 31:10
  Speaker 1: There is no such allusion as gloomy pessimism, and it
• 31:14
  Speaker 1: has been truly said that a man's cheerfulness is the
• 31:16
  Speaker 1: measure of his faith. Gloom, despondency, the pale cast of
• 31:22
  Speaker 1: thought are very amenable to the will. Sturdy and courageous
• 31:26
  Speaker 1: effort will bring a clear and valorous mind. But it
• 31:29
  Speaker 1: must always be remembered that this is not for solace
• 31:32
  Speaker 1: to the personal man, but is rather an offering to
• 31:35
  Speaker 1: the ideal of spiritual life, a contribution to the universal
• 31:39
  Speaker 1: and universally shared treasure in heaven Sutra thirty seven, or
• 31:47
  Speaker 1: the purging of self indulgence from the psychic nature. We
• 31:52
  Speaker 1: must recognize that the fall of man is a reality
• 31:55
  Speaker 1: exemplified in our own persons. We have quite other sins
• 32:00
  Speaker 1: than the animals, and far more deleterious, and they have
• 32:03
  Speaker 1: all come through self indulgence, with which our psychic natures
• 32:07
  Speaker 1: are soaked through and through. As we climbed downhill for
• 32:11
  Speaker 1: our pleasure, so must we climb up again for our
• 32:15
  Speaker 1: purification and restoration to our former high estate. The process
• 32:20
  Speaker 1: is painful, perhaps yet indispensable. Sutra thirty eight, or a
• 32:29
  Speaker 1: pondering on the perceptions gained in dreams and dreamless sleep
• 32:35
  Speaker 1: for the Eastern stages. Dreams are, it is true, made
• 32:38
  Speaker 1: up of images of waking life, reflections of what the
• 32:41
  Speaker 1: eyes have seen and the ears heard. But dreams are
• 32:45
  Speaker 1: something more, for the images are in a sense real,
• 32:48
  Speaker 1: objective on their own plane, and the knowledge that there
• 32:52
  Speaker 1: is another world, even a dream world, lightens the tyranny
• 32:56
  Speaker 1: of material life. Much of poetry and art is such
• 32:59
  Speaker 1: a solace from dream land. But there is more in
• 33:03
  Speaker 1: dream for it may image what is above as well
• 33:06
  Speaker 1: as what is below. Not only the children of men,
• 33:09
  Speaker 1: but also the children by the shore of the immortal
• 33:12
  Speaker 1: sea that brought us hither, may throw their images on
• 33:15
  Speaker 1: this magic mirror. So too, of the secrets of dreamless sleep,
• 33:19
  Speaker 1: with its pure vision an even greater degree Suitra thirty nine,
• 33:28
  Speaker 1: or meditative brooding on what is dearest to the heart.
• 33:34
  Speaker 1: Here is a thought which our own day is beginning
• 33:36
  Speaker 1: to grasp, that love is a form of knowledge, that
• 33:39
  Speaker 1: we truly know any thing or any person by becoming
• 33:43
  Speaker 1: one therewith in love. Thus love has a wisdom that
• 33:47
  Speaker 1: the minds cannot claim. And by this hearty love, this
• 33:50
  Speaker 1: becoming one with what is beyond our personal borders, we
• 33:54
  Speaker 1: may take a long step toward freedom. Two directions for
• 33:58
  Speaker 1: this may be suggested the pure love of the artist
• 34:01
  Speaker 1: for his work, and the earnest, compassionate search into the
• 34:05
  Speaker 1: hearts of others Sutra forty Thus he masters all, from
• 34:13
  Speaker 1: the atom to the infinite. Newton was asked how he
• 34:19
  Speaker 1: made his discoveries by intending my mind on them. He replied,
• 34:25
  Speaker 1: this steady pressure, this becoming one with what we seek
• 34:28
  Speaker 1: to understand, whether it be atom or soul, is the
• 34:32
  Speaker 1: one means to know when we become a thing, we
• 34:36
  Speaker 1: really know it, not otherwise, therefore, live the life to
• 34:41
  Speaker 1: know the doctrine, do the will of the Father if
• 34:44
  Speaker 1: he would know the Father Sutra forty one. When the
• 34:51
  Speaker 1: perturbations of the psychic nature have all been stilled, then
• 34:55
  Speaker 1: the consciousness, like a pure crystal, takes the color of
• 34:58
  Speaker 1: what it rests on, whether that be the perceiver, perceiving,
• 35:03
  Speaker 1: or thing perceived. This is a fuller expression of the
• 35:07
  Speaker 1: last sutra, and is so lucid that comment can hardly
• 35:11
  Speaker 1: add to it. Everything is either perceiver, perceiving, or the
• 35:16
  Speaker 1: thing perceived, or as we might say, consciousness, force or matter.
• 35:22
  Speaker 1: The stage tells us that the one key will unlock
• 35:25
  Speaker 1: the secrets of all three The secrets of consciousness, force,
• 35:29
  Speaker 1: and matter alike. The thought is that the cordial sympathy
• 35:33
  Speaker 1: of a gentle heart intuitively understanding the hearts of others
• 35:37
  Speaker 1: is really a manifestation of the same power as that
• 35:40
  Speaker 1: penetrating perception. Whereby one divines the secrets of planetary motions
• 35:45
  Speaker 1: or atomic structure Sutra forty two, when the consciousness poised
• 35:54
  Speaker 1: and perceiving blends together the name, the object dwelt On,
• 35:58
  Speaker 1: and the idea with exterior consideration. In the first stage
• 36:05
  Speaker 1: of the consideration of an external object, the perceiving mind
• 36:08
  Speaker 1: comes to it preoccupied by the name and idea conventionally
• 36:11
  Speaker 1: associated with that object. For example, in coming to the
• 36:15
  Speaker 1: study of a book, we think of the author, his period,
• 36:19
  Speaker 1: the school to which he belongs. The second stage, set
• 36:22
  Speaker 1: forth in the next sutra, goes directly to the spiritual
• 36:25
  Speaker 1: meaning of the book, setting its traditional trappings aside, and
• 36:28
  Speaker 1: finding its application to our own experience and problems. The
• 36:33
  Speaker 1: commentator takes a very simple illustration a cow, where one
• 36:37
  Speaker 1: considers in the first stage the name of the cow,
• 36:40
  Speaker 1: the animal itself, and the idea of a cow in
• 36:43
  Speaker 1: the mind. In the second stage, one pushes these trappings
• 36:47
  Speaker 1: aside and entering into the inmost being of the cow
• 36:51
  Speaker 1: shares its consciousness, as do some of the artists who
• 36:54
  Speaker 1: paint cows. They get at the very life of what
• 36:57
  Speaker 1: they study in paints Sutra forty three. When the object
• 37:04
  Speaker 1: dwells in the mind, clear of memory, pictures uncolored by
• 37:08
  Speaker 1: the mind, as a pure luminous idea. This is perception
• 37:12
  Speaker 1: without exterior consideration. We are still considering external visible objects.
• 37:20
  Speaker 1: Such perception, as is here described, is of the nature
• 37:23
  Speaker 1: of that penetrating vision whereby Newton, intending his mind on things,
• 37:28
  Speaker 1: made his discoveries, or that whereby a really great portrait
• 37:31
  Speaker 1: painter pierces to the soul of him whom he paints
• 37:34
  Speaker 1: and makes that soul live on canvas. These stages of
• 37:38
  Speaker 1: perception are described in this way to lead the mind
• 37:42
  Speaker 1: up to an understanding of the piercing soul vision of
• 37:45
  Speaker 1: the spiritual man the Immortal Sutra forty four. The same
• 37:52
  Speaker 1: two steps, when referring to things of finer substance, are
• 37:56
  Speaker 1: said to be with or without judicial action of the mind.
• 38:02
  Speaker 1: We now come to mental or psychical objects, to objects
• 38:06
  Speaker 1: in the mind. It is precisely by comparing, arranging and
• 38:10
  Speaker 1: superposing these mind images that we get our general notions
• 38:13
  Speaker 1: or concepts. This process of analysis and synthesis, whereby we
• 38:18
  Speaker 1: select certain qualities in a group of mind images and
• 38:21
  Speaker 1: then range together those of like quality, is a judicial
• 38:24
  Speaker 1: action of the mind spoken of. But when we exercise
• 38:27
  Speaker 1: swift divination upon the mind images, as does a poet
• 38:31
  Speaker 1: or a man of genius, then we use a power
• 38:34
  Speaker 1: higher than the judicial, and one nearer to the keen
• 38:37
  Speaker 1: vision of the spiritual man Sutra forty five. Subtle substance
• 38:45
  Speaker 1: rises in ascending degrees to that pure nature which has
• 38:48
  Speaker 1: no distinguishing mark. As we ascend from outer material things,
• 38:54
  Speaker 1: which are permeated by separateness, and whose chief characteristic is
• 38:58
  Speaker 1: to be separates, as so many pebbles are separate from
• 39:01
  Speaker 1: each other. As we ascend first to mind images, which
• 39:05
  Speaker 1: overlap and coalesce in both space and time, and then
• 39:09
  Speaker 1: to ideas and principles, we finally come to purer essences,
• 39:13
  Speaker 1: drawing ever nearer and nearer to unity. Or we may
• 39:18
  Speaker 1: illustrate this principle. Thus, our bodily external selves are quite
• 39:22
  Speaker 1: distinct and separate in form, name, place substance. Our mental
• 39:28
  Speaker 1: selves of finer substance meet and part meet and part
• 39:32
  Speaker 1: again in perpetual concussion and interchange. Our spiritual cells attain
• 39:38
  Speaker 1: true consciousness through unity, where the partition well between us
• 39:42
  Speaker 1: and the Highest, between us and others is broken down,
• 39:46
  Speaker 1: and we are all made perfect in the One. The
• 39:49
  Speaker 1: highest riches are possessed by all pure souls only when united.
• 39:53
  Speaker 1: Thus we rise from separation to true individuality in Unity
• 40:02
  Speaker 1: Sutra forty six. The above are the degrees of limited
• 40:06
  Speaker 1: and conditioned spiritual consciousness, still containing the seed of separateness
• 40:13
  Speaker 1: in the four stages of perception above described. The spiritual
• 40:16
  Speaker 1: vision is still working through the mental and psychical. The
• 40:19
  Speaker 1: inner genius is still expressed through the outer personal man.
• 40:23
  Speaker 1: The spiritual man has yet to come completely to consciousness
• 40:26
  Speaker 1: as himself in his own realm, the psychical veils laid
• 40:29
  Speaker 1: aside Sutra forty seven. When pure perception without judicial action
• 40:37
  Speaker 1: of the mind is reached, there follows the gracious peace
• 40:41
  Speaker 1: of the inner self. We have instanced certain types of
• 40:46
  Speaker 1: this pure perception, the poet's divination, whereby he sees the
• 40:51
  Speaker 1: spirit within the symbol, likeness in things unlike, and beauty
• 40:55
  Speaker 1: in all things. The pure insight of the true philosopher,
• 40:59
  Speaker 1: whose vision rests not on the appearances of life, but
• 41:02
  Speaker 1: on its realities, or the saint's firm perception of spiritual
• 41:06
  Speaker 1: life and being. All these are far advanced on the
• 41:09
  Speaker 1: way they have drawn nearer to the secret dwelling of
• 41:12
  Speaker 1: peace Sutra forty eight. In that piece, perception is unfailingly true,
• 41:24
  Speaker 1: the poet, the wise philosopher, and the saint not only
• 41:28
  Speaker 1: reach a wide and luminous consciousness, but they gain certain
• 41:31
  Speaker 1: knowledge of substantial reality. When we know, we know that
• 41:36
  Speaker 1: we know, for we have come to the stage where
• 41:39
  Speaker 1: we know things by being them, and nothing can be
• 41:42
  Speaker 1: more true than being. We rest on the rock and
• 41:46
  Speaker 1: know it to be rock rooted in the very heart
• 41:49
  Speaker 1: of the world Sutra forty nine. The object of this
• 41:56
  Speaker 1: perception is other than what is learned from the sacred
• 41:59
  Speaker 1: books or by sound inference. Since this perception is particular,
• 42:06
  Speaker 1: the distinction is a luminous and inspiring one. The scriptures
• 42:11
  Speaker 1: teach general truths concerning universal spiritual life and broad laws,
• 42:16
  Speaker 1: and inference from their teaching is not less general. But
• 42:20
  Speaker 1: the spiritual perception of the awakened seer brings particular truth
• 42:24
  Speaker 1: concerning his own particular life and needs. Whether these be
• 42:28
  Speaker 1: for himself or others. He receives defined, precise knowledge exactly
• 42:33
  Speaker 1: applying to what he has at heart. Sutra fifty. The
• 42:39
  Speaker 1: impress on the consciousness springing from this perception supersedes all
• 42:44
  Speaker 1: previous impressions. Each state or field of the mind, each
• 42:50
  Speaker 1: field of knowledge, so to speak, which is reached by
• 42:53
  Speaker 1: mental and emotional energies, is a psychical state. Just as
• 42:57
  Speaker 1: a mind picture of a stage with the actors on
• 42:59
  Speaker 1: it is a psychical state or field. When the pure vision,
• 43:04
  Speaker 1: as of the poet, the philosopher, the saint, fills the
• 43:07
  Speaker 1: whole field, all lesser views and visions are crowded out.
• 43:12
  Speaker 1: This high consciousness displaces all lesser consciousness. Yet in a
• 43:16
  Speaker 1: certain sense, that which is viewed as part, even by
• 43:20
  Speaker 1: the vision of a sage, has still an element of illusion,
• 43:23
  Speaker 1: a thin psychical veil. However pure and luminous that veil
• 43:27
  Speaker 1: may be, it is the last and highest psychic state
• 43:34
  Speaker 1: Sutra fifty one. When this impression ceases, then, since all
• 43:40
  Speaker 1: impressions have ceased, there arises pure spiritual consciousness, with no
• 43:45
  Speaker 1: seed of separateness left. The last psychic veil is drawn aside,
• 43:52
  Speaker 1: and the spiritual man stands with unveiled vision, pure serene.
• 44:02
  Speaker 1: End of Book one Sutras thirty to fifty one, Introduction
• 44:08
  Speaker 1: to Book two. The first book of Patangali's Yoga Sutras
• 44:14
  Speaker 1: is called the Book of Spiritual Consciousness. The second book,
• 44:18
  Speaker 1: which we now begin, is the Book of the Means
• 44:21
  Speaker 1: of sole growth. And we must remember that sole growth
• 44:25
  Speaker 1: here means the growth of the realization of the spiritual man, or,
• 44:30
  Speaker 1: to put the matter more briefly, the growth of the
• 44:33
  Speaker 1: spiritual man, and the disentangling of the spiritual man from
• 44:37
  Speaker 1: the wrappings, the veils, the disguises laid upon him by
• 44:41
  Speaker 1: the mind and the psychical nature, wherein he is enmeshed
• 44:45
  Speaker 1: like a bird caught in a net. The question arises,
• 44:50
  Speaker 1: by what means may the spiritual man be freed from
• 44:53
  Speaker 1: these psychical meshes and disguises, so that he may stand
• 44:56
  Speaker 1: forth above death in his radiant, eternalness and divine power.
• 45:01
  Speaker 1: And the second book sets itself to answer this very
• 45:03
  Speaker 1: question and to detail the means in a way entirely
• 45:06
  Speaker 1: practical and very lucid, so that he who runs may read,
• 45:10
  Speaker 1: and he who reads man understands and practice. The second
• 45:15
  Speaker 1: part of the second book is concerned with practical spiritual training,
• 45:19
  Speaker 1: that is, with the earlier practical training of the spiritual man.
• 45:24
  Speaker 1: The most striking thing in it is the emphasis laid
• 45:26
  Speaker 1: on the commandments, which are precisely those of the latter
• 45:29
  Speaker 1: part of the Decalogue, together with obedience to the Master.
• 45:34
  Speaker 1: Our day and generation is far too prone to fancy
• 45:36
  Speaker 1: that there can be mystical life and growth on some
• 45:39
  Speaker 1: other foundation, on the foundation, for example, of intellectual curiosity
• 45:44
  Speaker 1: or psychical selfishness. In reality, on this latter foundation, the
• 45:49
  Speaker 1: life of the spiritual man can never be built, nor
• 45:52
  Speaker 1: indeed anything but a psychic counterfeit, a dangerous delusion. Therefore, potentially,
• 45:59
  Speaker 1: like every great spiritual teacher, meets the question what must
• 46:02
  Speaker 1: I do to be saved? With the age old answer
• 46:06
  Speaker 1: keep the commandments. Only after the disciple can say these
• 46:11
  Speaker 1: have I kept? Can there be the further and finer
• 46:13
  Speaker 1: teaching of the spiritual rules. It is therefore vital for
• 46:18
  Speaker 1: us to realize that the yoga system, like every true
• 46:21
  Speaker 1: system of spiritual teaching, rests on this broad and firm
• 46:24
  Speaker 1: foundation of honesty, truth, cleanness, obedience. Without these there is
• 46:33
  Speaker 1: no salvation, and he who practices these, even though ignorant
• 46:37
  Speaker 1: of spiritual things is laying up treasure against the time
• 46:41
  Speaker 1: to come. End of introduction to Book two, Book two
• 46:48
  Speaker 1: Sutras one to twenty seven Sutra one. The practices which
• 46:55
  Speaker 1: make for union with the soul are fervent aspiration, reading,
• 47:01
  Speaker 1: and complete obedience to the Master. The word which I
• 47:06
  Speaker 1: have rendered fervent aspiration, means primarily fire, and in the
• 47:11
  Speaker 1: Eastern teaching it means the fire which gives life and light,
• 47:15
  Speaker 1: and at the same time the fire which purifies. We
• 47:18
  Speaker 1: have therefore as our first practice, as the first of
• 47:22
  Speaker 1: the means of spiritual growth, that fiery quality of the will,
• 47:25
  Speaker 1: which enkindles and illumines, and at the same time the
• 47:29
  Speaker 1: steady practice of purification, the burning away of all known impurities.
• 47:35
  Speaker 1: Spiritual reading is so universally accepted and understood that it
• 47:38
  Speaker 1: needs no comments. The very study of Potangali Sutras is
• 47:42
  Speaker 1: an exercise in spiritual reading, and a very effective one,
• 47:47
  Speaker 1: And so with all other books of the Soul. Obedience
• 47:51
  Speaker 1: to the Master means that we shall make the will
• 47:53
  Speaker 1: of the Master our will, and shall conform in all
• 47:56
  Speaker 1: ways to the will of the Divine, setting aside the
• 47:59
  Speaker 1: wills of self, which are but psychic distortions. Of the
• 48:02
  Speaker 1: one divine will. The constant effort to obey in all
• 48:06
  Speaker 1: the ways we know and understand, will reveal new ways
• 48:10
  Speaker 1: and new tasks, the evidence of new growth of the soul.
• 48:14
  Speaker 1: Nothing will do more for the spiritual man in us
• 48:16
  Speaker 1: than this, for there is no such regenerating power as
• 48:20
  Speaker 1: the awakening spiritual will. Sutre two. Their aim is to
• 48:28
  Speaker 1: bring soul vision and to wear away hindrances. The aim
• 48:34
  Speaker 1: of fervor, spiritual reading and obedience to the Master is
• 48:38
  Speaker 1: to bring soul vision and to wear away hindrances. Or,
• 48:41
  Speaker 1: to use the phrase we have already adopted, the aim
• 48:44
  Speaker 1: of these practices is to help the spiritual man to
• 48:46
  Speaker 1: open his eyes, to help him also to throw aside
• 48:50
  Speaker 1: the veils and disguises, the enmeshing psychic nets which surround him,
• 48:54
  Speaker 1: tying his hands, as it were, and bandaging his eyes.
• 48:58
  Speaker 1: And this, as all teachers testify, is a long and
• 49:02
  Speaker 1: arduous task, a steady upill fight, demanding fine courage and
• 49:07
  Speaker 1: persistent toil. Fervor the fire of the spiritual will is
• 49:13
  Speaker 1: as we said twofold. It illumines, and so helps the
• 49:17
  Speaker 1: spiritual man to see, and it also burns up the
• 49:19
  Speaker 1: nets and meshes which ensnare the spiritual man, so would
• 49:24
  Speaker 1: the other means spiritual reading and obedience. Each in its
• 49:28
  Speaker 1: action is twofold, wearing away the psychical and upbuilding the
• 49:32
  Speaker 1: spiritual man. Sutra three. These are the hindrances, the darkness
• 49:42
  Speaker 1: of unwisdom, self assertion, lust, hate, attachment. Let us try
• 49:51
  Speaker 1: to translate this into terms of the psychical and spiritual man.
• 49:55
  Speaker 1: The darkness of unwisdom is primarily the self absorption of
• 49:59
  Speaker 1: the psychical man, his complete preoccupation with his own hopes
• 50:02
  Speaker 1: and fears, plans and purposes, sensations and desires, so that
• 50:07
  Speaker 1: he fails to see or refuses to see, that there
• 50:10
  Speaker 1: is a spiritual man, and so doggedly resists all efforts
• 50:14
  Speaker 1: of the spiritual man to cast off his psychic tyrant
• 50:16
  Speaker 1: and set himself free. This is the real darkness. And
• 50:21
  Speaker 1: all those who deny the immortality of the soul, or
• 50:23
  Speaker 1: deny the soul's existence, and so lay out their lives
• 50:27
  Speaker 1: wholly for the psychical mortal man and his ambitions are
• 50:30
  Speaker 1: under the power of darkness. Born of this darkness, this
• 50:34
  Speaker 1: psychic self absorption is the dogged conviction that the psychic
• 50:38
  Speaker 1: personal man has separate, exclusive interests, which he can follow
• 50:41
  Speaker 1: for himself alone. And this conviction, when put into practice
• 50:46
  Speaker 1: in our life, leads to contest with other personalities, and
• 50:49
  Speaker 1: so to hate. This hate again makes against the spiritual man,
• 50:54
  Speaker 1: since it hinders the revelation of the high harmony between
• 50:57
  Speaker 1: the spiritual man and his other selves, harmony to be
• 51:00
  Speaker 1: revealed only through the practice of love, that perfect love
• 51:03
  Speaker 1: which casts out fear. In like manner, lust is the
• 51:09
  Speaker 1: psychic man's craving for the stimulus of sensation, the din
• 51:13
  Speaker 1: of which smothers the voice of the spiritual man, as
• 51:16
  Speaker 1: in Shakespeare's phrase, the cackling geese would drown the song
• 51:19
  Speaker 1: of the nightingale. And this craving for stimulus is the
• 51:23
  Speaker 1: fruit of weakness, coming from the failure to find strength
• 51:26
  Speaker 1: in the primal life of the spiritual man. Attachment is
• 51:31
  Speaker 1: but another name for psychic self absorption, for we are
• 51:34
  Speaker 1: absorbed not in outward things, but rather in their images
• 51:38
  Speaker 1: within our minds. Our inner eyes are fixed on them,
• 51:41
  Speaker 1: our inner desires brood over them, and we blind ourselves
• 51:45
  Speaker 1: to the presence of the prisoner, the enmeshed and fettered
• 51:48
  Speaker 1: spiritual man sutraphor the darkness of unwisdom is the field
• 51:57
  Speaker 1: of the others. These hindrances may be dormant, or worn thin,
• 52:02
  Speaker 1: or suspended or expanded. Here we have really two sutras
• 52:08
  Speaker 1: in one. The first has been explained already. In the
• 52:11
  Speaker 1: darkness of unwisdom grow the parasites, hate, lust, attachments. They
• 52:18
  Speaker 1: are all outgrowths of the self absorption of the psychical self. Next,
• 52:23
  Speaker 1: we are told that these barriers may be either dormant
• 52:25
  Speaker 1: or suspended, or expanded or worn thin. Faults which are
• 52:31
  Speaker 1: dormant will be brought out through the pressure of life
• 52:34
  Speaker 1: or through the pressure of strong aspiration. Thus expanded, they
• 52:38
  Speaker 1: must be fought and conquered, or as potently a quaintly says,
• 52:42
  Speaker 1: they must be worn thin as a veil might, or
• 52:46
  Speaker 1: the links of manacles. Sutra five. The darkness of ignorance
• 52:53
  Speaker 1: is holding that which is unenduring, impure, full of pain,
• 52:59
  Speaker 1: not the soul, to be eternal, pure, full of joy,
• 53:04
  Speaker 1: the soul. This we have really considered already. The psychic
• 53:10
  Speaker 1: man is unenduring, impure, full of pain, not the soul,
• 53:15
  Speaker 1: not the real self. The spiritual man is enduring, pure,
• 53:20
  Speaker 1: full of joy, the real self. The darkness of un
• 53:23
  Speaker 1: wisdom is therefore the self absorption of the psychical personal
• 53:27
  Speaker 1: man to the exclusion of the spiritual man. It is
• 53:31
  Speaker 1: the belief carried into action that the personal man is
• 53:35
  Speaker 1: the real man, the man for whom we should toil,
• 53:38
  Speaker 1: for whom we should build, for whom we should live.
• 53:42
  Speaker 1: This is that psychical man, of whom it is said,
• 53:44
  Speaker 1: he that soweth to the flesh shall of the flesh
• 53:47
  Speaker 1: reap corruption Sutra six. Self assertion comes from thinking of
• 53:56
  Speaker 1: the seer and the instrument of vision as for oneself.
• 54:04
  Speaker 1: This is the fundamental idea of the Sanchia philosophy, of
• 54:07
  Speaker 1: which yoga is avowedly the practical side. To translate this
• 54:11
  Speaker 1: into our terms, we may say that the seer is
• 54:14
  Speaker 1: the spiritual man, the instrument of vision is the psychical
• 54:17
  Speaker 1: man through which the spiritual man gains experience of the
• 54:21
  Speaker 1: outer world. But we turn the servant into the master.
• 54:26
  Speaker 1: We attribute to the psychical man the personal self, a
• 54:30
  Speaker 1: reality which really belongs to the spiritual man alone. And
• 54:33
  Speaker 1: so thinking of the quality of the spiritual man as
• 54:36
  Speaker 1: belonging to the psychical, we merge the spiritual man in
• 54:39
  Speaker 1: the psychical, or, as the text says, we think of
• 54:43
  Speaker 1: the two as forming one's self. Sutra seven. Lust is
• 54:51
  Speaker 1: the resting in the sense of enjoyment. This has been
• 54:56
  Speaker 1: explained again and again sensation, as for example, the sense
• 55:02
  Speaker 1: of taste is meant to be the guide to action,
• 55:05
  Speaker 1: in this case the choice of wholesome food and the
• 55:08
  Speaker 1: avoidance of poisonous and hurtful things. But if we rest
• 55:12
  Speaker 1: in the sense of taste as a pleasure in itself,
• 55:15
  Speaker 1: rest that is, in the psychical side of taste, we
• 55:18
  Speaker 1: fall into gluttony and live to eat instead of eating
• 55:22
  Speaker 1: to live. So will the other great organic power, the
• 55:26
  Speaker 1: power of reproduction. This lust comes into being through resting
• 55:31
  Speaker 1: in the sensation and looking for pleasure from that. Sutra eight.
• 55:39
  Speaker 1: Hate is the resting in the sense of pain. Pain
• 55:45
  Speaker 1: comes for the most part from the strife of personalities,
• 55:49
  Speaker 1: the jarring discords between psychic selves, each of which deems
• 55:53
  Speaker 1: itself supreme. A dwelling on this pain breeds hate, which
• 55:58
  Speaker 1: tears the warring cells yet further asunder and puts new
• 56:01
  Speaker 1: enmity between them, thus hindering the harmony of the real.
• 56:05
  Speaker 1: The reconciliation through the soul. Sutrinine attachment is the desire
• 56:14
  Speaker 1: toward life even in the wise, carried forward by its
• 56:18
  Speaker 1: own energy. The life here desired is the psychic life,
• 56:24
  Speaker 1: the intensely vibrating life of the psychical self. This prevails
• 56:29
  Speaker 1: even in those who have attained much wisdom, so long
• 56:32
  Speaker 1: as it falls short of the wisdom of complete renunciation,
• 56:35
  Speaker 1: complete obedience to each least behest of the spiritual man
• 56:39
  Speaker 1: and of the Master who guards and aids the spiritual man.
• 56:43
  Speaker 1: The desire of sensation, the desire of psychic life, reproduces itself,
• 56:48
  Speaker 1: carried on by its own energy and momentum, and hence
• 56:51
  Speaker 1: comes the circle of death and rebirth. Death and rebirth
• 56:55
  Speaker 1: instead of the liberation of the spiritual man Sutraten. These hindrances,
• 57:05
  Speaker 1: when they have become subtle, are to be removed by
• 57:08
  Speaker 1: a countercurrent. The darkness of unwisdom is to be removed
• 57:13
  Speaker 1: by the light of wisdom pursued through fervor, spiritual reading
• 57:17
  Speaker 1: of holy teachings and of life itself, and by obedience
• 57:20
  Speaker 1: to the Master. Lust is to be removed by pure
• 57:24
  Speaker 1: aspiration of spiritual life, which, bringing true strength and stability,
• 57:28
  Speaker 1: takes away the void of weakness which we try to
• 57:30
  Speaker 1: fill by the stimulus of sensations. Hate is to be
• 57:35
  Speaker 1: overcome by love. The fear that arises through the sense
• 57:38
  Speaker 1: of separate warring selves is to be stilled by the
• 57:41
  Speaker 1: realization of the one self, the one soul. In all
• 57:45
  Speaker 1: this realization is the perfect love that casts out fear.
• 57:49
  Speaker 1: The hindrances are said to have become subtle when, by
• 57:52
  Speaker 1: initial efforts they have been located and recognized in the
• 57:55
  Speaker 1: psychic nature. Sure eleven. Their active turnings are to be
• 58:03
  Speaker 1: removed by meditation. Here is, in truth the whole secret
• 58:09
  Speaker 1: of yoga, the science of the soul. The active turnings,
• 58:14
  Speaker 1: the strident vibrations of selfishness, lust, and hate are to
• 58:18
  Speaker 1: be stilled by meditation, by letting heart and mind dwell
• 58:22
  Speaker 1: in spiritual life, by lifting up the heart to the strong,
• 58:26
  Speaker 1: silent life above, which rests in the stillness of eternal
• 58:29
  Speaker 1: love and needs no harsh vibration to convince it of
• 58:32
  Speaker 1: true being Suxra twelve. The burden of bondage to sorrow
• 58:40
  Speaker 1: has its root in these hindrances. It will be felt
• 58:43
  Speaker 1: in this life or in a life not yet manifested.
• 58:50
  Speaker 1: The burden of bondage to sorrow has its root in
• 58:52
  Speaker 1: the darkness of unwisdom, in selfishness, in lust, in hate,
• 58:58
  Speaker 1: in attachment to sensation. All these are, in the last analysis,
• 59:03
  Speaker 1: absorption in the psychical self. And this means sorrow because
• 59:08
  Speaker 1: it means the sense of separateness, and this means drawing
• 59:10
  Speaker 1: discord and inevitable death. But the psychical self will breed
• 59:15
  Speaker 1: a new psychical self in a new birth, and so
• 59:18
  Speaker 1: new sorrows in a life not yet manifest Sutra thirteen.
• 59:26
  Speaker 1: From this root there grow and ripen the fruits of birth,
• 59:29
  Speaker 1: of the life span of all that is tasted in life.
• 59:35
  Speaker 1: Fully to comments on this would be to write a
• 59:37
  Speaker 1: treatise on karma and its practical working in detail, whereby
• 59:41
  Speaker 1: the place and time of the next birth, its content
• 59:44
  Speaker 1: and duration are determined. And to do this the present
• 59:47
  Speaker 1: commentator is in no wise fitted. But this much is
• 59:50
  Speaker 1: clearly understood, that through a kind of spiritual gravitation, the
• 59:55
  Speaker 1: incarnating self is drawn to a home and life circle
• 59:58
  Speaker 1: which will give its scope and discipline, and its need
• 1:00:01
  Speaker 1: of discipline is clearly conditioned by its character, its standing,
• 1:00:05
  Speaker 1: its accomplishment Sutra fourteen. These bare fruits of rejoicing or
• 1:00:14
  Speaker 1: of affliction, as they are sprung from holy or unholy works,
• 1:00:20
  Speaker 1: since holiness is obedience to divine law, to the law
• 1:00:23
  Speaker 1: of divine harmony, and obedience to harmony strengthens that harmony
• 1:00:27
  Speaker 1: in the soul, which is the one true joy. Therefore
• 1:00:30
  Speaker 1: joy comes of holiness comes indeed in no other way.
• 1:00:34
  Speaker 1: And as unholiness is disobedience, and therefore discord, Therefore unholiness
• 1:00:39
  Speaker 1: makes for pain. And this twofold law is true, whether
• 1:00:42
  Speaker 1: the cause take effect in this or in a yet
• 1:00:45
  Speaker 1: unmanifested birth Sutra fifteen. To him who possesses discernment, all
• 1:00:53
  Speaker 1: personal life is misery because if ever waxes and wanes,
• 1:00:57
  Speaker 1: is ever afflicted with restlessness, makes ever new dynamic impresses
• 1:01:01
  Speaker 1: in the mind, and because all its activities war with
• 1:01:05
  Speaker 1: each other. The whole life of the psychic self is
• 1:01:09
  Speaker 1: misery because it ever waxes and wanes, because birth brings
• 1:01:13
  Speaker 1: inevitable death, because there is no expectation without its shadow fear.
• 1:01:20
  Speaker 1: The life of the psychic self is misery because it
• 1:01:22
  Speaker 1: is afflicted with restlessness, so that he who has much
• 1:01:26
  Speaker 1: finds not satisfaction, but rather the wetted hunger for more.
• 1:01:30
  Speaker 1: The fire is not quenched by pouring oil on it,
• 1:01:33
  Speaker 1: so desire is not quenched by the satisfaction of desire. Again,
• 1:01:38
  Speaker 1: the life of the psychic self is misery because it
• 1:01:40
  Speaker 1: makes ever new dynamic impresses on the mind. Because a
• 1:01:43
  Speaker 1: desire satisfied is but the seed from which springs the
• 1:01:46
  Speaker 1: desire to find like satisfaction. Again, the appetite comes in eating,
• 1:01:51
  Speaker 1: as the proverb says, and grows by what it feeds on.
• 1:01:55
  Speaker 1: And the psychic self, torn with conflicting desires, is ever
• 1:01:59
  Speaker 1: the house divine against itself, which must surely fall Sutra sixteen.
• 1:02:08
  Speaker 1: This pain is to be warded off before it has come.
• 1:02:12
  Speaker 1: In other words, we cannot cure the pains of life
• 1:02:14
  Speaker 1: by laying on them any bomb. We must cut the
• 1:02:17
  Speaker 1: root absorption in the psychical self. So it is said,
• 1:02:22
  Speaker 1: there is no cure for the misery of longing, but
• 1:02:24
  Speaker 1: to fix the heart upon the eternal Sutra seventeen. The
• 1:02:32
  Speaker 1: cause of what is to be warded off is the
• 1:02:34
  Speaker 1: absorption of the seer in things seen. Here again we
• 1:02:39
  Speaker 1: have the fundamental idea of the sankia, which is the
• 1:02:42
  Speaker 1: intellectual counterpart of the yoga system. The cause of what
• 1:02:46
  Speaker 1: is to be warded off, the root of misery is
• 1:02:49
  Speaker 1: the absorption of consciousness in the psychical man, and the
• 1:02:52
  Speaker 1: things which beguile the psychical man. Their cure is liberation.
• 1:03:00
  Speaker 1: Sutra eighteen. Things seen have as their property manifestation action inertia.
• 1:03:08
  Speaker 1: They form the basis of the elements and the sense
• 1:03:10
  Speaker 1: powers they make for experience and for liberation. Here is
• 1:03:17
  Speaker 1: the whole philosophy of life. Things seen, the total of
• 1:03:21
  Speaker 1: the phenomena, possess as their property, manifestation, action, inertia, the
• 1:03:27
  Speaker 1: qualities of force and matter in combination, these in their
• 1:03:32
  Speaker 1: grosser form make the material world. In their finer, more
• 1:03:36
  Speaker 1: subjective form, they make the psychical world the world of
• 1:03:40
  Speaker 1: sense impressions and mind images. And through this totality of
• 1:03:44
  Speaker 1: the phenomenon, the soul gains experience and is prepared for liberation.
• 1:03:49
  Speaker 1: In other words, the whole outer world exists for the
• 1:03:53
  Speaker 1: purposes of the soul and finds in this its true
• 1:03:56
  Speaker 1: reason for being Sutrare nineteen. The grades or layers of
• 1:04:03
  Speaker 1: the three potencies are the defined, the undefined, that with
• 1:04:08
  Speaker 1: distinctive mark, that without distinctive mark, or as we might say,
• 1:04:14
  Speaker 1: there are two strata of the physical and two strata
• 1:04:18
  Speaker 1: of the psychical realms. In each there is the side
• 1:04:21
  Speaker 1: of form and the side of force. The form side
• 1:04:25
  Speaker 1: of the physical is here called the defined. The fore
• 1:04:29
  Speaker 1: side of the physical is the undefined, that which has
• 1:04:32
  Speaker 1: no boundaries. So in the psychical there is the form side,
• 1:04:37
  Speaker 1: that with distinctive marks, such as the characteristic features of
• 1:04:41
  Speaker 1: mind images, and there is the fore side without distinctive marks,
• 1:04:45
  Speaker 1: such as the forces of desire or fear, which may flow.
• 1:04:48
  Speaker 1: Now to this mind image, now to that Sutra twenty
• 1:04:56
  Speaker 1: The seer is pure vision. Though pure, he looks out
• 1:05:00
  Speaker 1: through the vesture of the mind. The seer, as always
• 1:05:05
  Speaker 1: is the spiritual man, whose deepest consciousness is pure vision,
• 1:05:08
  Speaker 1: the pure life of the eternal. But the spiritual man,
• 1:05:12
  Speaker 1: as yet unseeing in his proper person, looks out in
• 1:05:14
  Speaker 1: the world through the eyes of the psychical man, by
• 1:05:17
  Speaker 1: whom he is unfolded and enmeshed. The task is to
• 1:05:20
  Speaker 1: set this prisoner free, to clear the dust of ages
• 1:05:23
  Speaker 1: from this very temple Suitre twenty one. The very essence
• 1:05:30
  Speaker 1: of things seen is that they exist for the seer.
• 1:05:35
  Speaker 1: The things of outer life, not only material things, but
• 1:05:38
  Speaker 1: the psychic man also exist in very deed for the
• 1:05:41
  Speaker 1: purposes of the seer, the soul, the spiritual man. Disaster
• 1:05:46
  Speaker 1: comes when the psychical man sets up, so to speak,
• 1:05:49
  Speaker 1: on his own account, trying to live for himself alone,
• 1:05:53
  Speaker 1: and taking material things to solace his loneliness. Twenty two.
• 1:06:01
  Speaker 1: Though fallen away from him who has reached the goal,
• 1:06:03
  Speaker 1: things seen have not altogether fallen away, since they still
• 1:06:06
  Speaker 1: exist for others. When one of us conquers hate, hate
• 1:06:11
  Speaker 1: does not thereby cease out of the world, since others
• 1:06:14
  Speaker 1: still hate and suffer hatred. So with other delusions, which
• 1:06:18
  Speaker 1: hold us in bondage to material things, and through which
• 1:06:21
  Speaker 1: we look at all material things. When the colored veil
• 1:06:25
  Speaker 1: of illusion is gone, the world which saw through it
• 1:06:28
  Speaker 1: is also gone. For now we see life as it
• 1:06:31
  Speaker 1: is in the white radiance of eternity. But for others
• 1:06:34
  Speaker 1: the colored veil remains, and therefore the world thus colored
• 1:06:38
  Speaker 1: by it remains for them, and will remain till they
• 1:06:41
  Speaker 1: too conquer delusion Suitre twenty three. The association of the
• 1:06:48
  Speaker 1: seer with things seen is the cause of the realizing
• 1:06:51
  Speaker 1: of the nature of things seen, and also of the
• 1:06:53
  Speaker 1: realizing of the nature of the seer. Life is educative.
• 1:07:00
  Speaker 1: All life's infinite variety is for discipline for the development
• 1:07:04
  Speaker 1: of the soul. So passing through many lives. The soul
• 1:07:07
  Speaker 1: learns the secrets of the world, the august laws that
• 1:07:10
  Speaker 1: are written in the form of the snow crystal, or
• 1:07:13
  Speaker 1: the majestic order of the stars. Yet all these laws
• 1:07:17
  Speaker 1: are but reflections, but projections outward of the laws of
• 1:07:21
  Speaker 1: the soul. Therefore, in learning these, the soul learns to
• 1:07:25
  Speaker 1: know itself. All life is but the mirror, wherein the
• 1:07:29
  Speaker 1: soul learns to know its own face Sutra twenty four.
• 1:07:37
  Speaker 1: The cause of this association is the darkness of unwisdom.
• 1:07:42
  Speaker 1: The darkness of unwisdom is the absorption of consciousness in
• 1:07:45
  Speaker 1: the personal life and in the things seen by the
• 1:07:47
  Speaker 1: personal life. This is the fall through which comes experience,
• 1:07:52
  Speaker 1: the learning of the lessons of life. When they are learned,
• 1:07:56
  Speaker 1: the day of redemption is at hand Sutra twenty five.
• 1:08:02
  Speaker 1: The bringing of this association to an end, by bringing
• 1:08:05
  Speaker 1: the darkness of unwisdom to an end is the great liberation.
• 1:08:09
  Speaker 1: This is the seer's attainment of his own pure being.
• 1:08:14
  Speaker 1: When the spiritual man has through the psychical, learned all
• 1:08:18
  Speaker 1: life's lessons, the time has come for him to put
• 1:08:21
  Speaker 1: off the veil and disguise of the psychical and to
• 1:08:24
  Speaker 1: stand revealed a king in the house of the Father.
• 1:08:28
  Speaker 1: So shall he enter into his kingdom and go no
• 1:08:30
  Speaker 1: more out Sutra twenty six. A discerning, which is carried
• 1:08:38
  Speaker 1: on without wavering is the means of liberation. Here we
• 1:08:44
  Speaker 1: come close to the pure Vedanta with its discernment between
• 1:08:48
  Speaker 1: the eternal and the temporal. Saint Paul, following after Philo
• 1:08:53
  Speaker 1: and Plato, lays down the same fundamental principle. The things
• 1:08:57
  Speaker 1: seen are temporal, the things unseen are eternal. Potentially means
• 1:09:02
  Speaker 1: something more than an intellectual assent, though this too is vital.
• 1:09:08
  Speaker 1: He has in view a constant discriminating in act as
• 1:09:11
  Speaker 1: well as thought, of the two ways which present themselves
• 1:09:14
  Speaker 1: for every deed or choice. Always to choose the higher way,
• 1:09:18
  Speaker 1: that which makes for the things eternal, honesty rather than roguery,
• 1:09:23
  Speaker 1: courage and not cowardice, the things of another rather than
• 1:09:26
  Speaker 1: one's own, sacrifice and not indulgence. This true discernment, carried
• 1:09:32
  Speaker 1: out constantly makes for liberation. Suit Her twenty seven. His
• 1:09:42
  Speaker 1: illumination is sevenfold, rising in successive stages. Potentially's text does
• 1:09:49
  Speaker 1: not tell us what the seven stages of this illumination are.
• 1:09:53
  Speaker 1: The commentator thus describes them first. The danger to be
• 1:09:57
  Speaker 1: escaped is recognized. It needs not to be recognized a
• 1:10:00
  Speaker 1: second time. Second, the causes of the danger to be
• 1:10:05
  Speaker 1: escaped are worn away. They need not be worn away
• 1:10:08
  Speaker 1: a second time. Third, the way of escape is clearly
• 1:10:12
  Speaker 1: perceived by the contemplation, which checks psychic perturbation. Fourth, the
• 1:10:18
  Speaker 1: means of escape clear discernment has been developed. This is
• 1:10:22
  Speaker 1: the fourfold release belonging to insight. The final release from
• 1:10:27
  Speaker 1: the psychic is threefold, as fifth of the seven degrees.
• 1:10:31
  Speaker 1: The dominance of its thinking is ended as sixth. Its potencies,
• 1:10:36
  Speaker 1: like rocks from a precipice, follow themselves once dissolved. They
• 1:10:40
  Speaker 1: do not grow again. Then, as seventh, freed from these potencies,
• 1:10:45
  Speaker 1: the spiritual man stands forth in his own nature as
• 1:10:48
  Speaker 1: purity and life. Happy is the spiritual man who beholds
• 1:10:52
  Speaker 1: the sevenfold illumination in its ascending stages. End of Book
• 1:11:00
  Speaker 1: two Sutras one to twenty seven, Book two Sutras twenty
• 1:11:05
  Speaker 1: eight to fifty five, Sutra twenty eight. From steadfastly following
• 1:11:14
  Speaker 1: after the means of yoga, until impurity is worn away,
• 1:11:17
  Speaker 1: there comes the illumination of thought up to full discernment.
• 1:11:23
  Speaker 1: Here we enter on the more detailed practical teaching of Patangili,
• 1:11:27
  Speaker 1: with its sound and luminous good sense. And when we
• 1:11:31
  Speaker 1: come to detail the means of yoga, we may well
• 1:11:34
  Speaker 1: be astonished at their simplicity. There is little in them
• 1:11:37
  Speaker 1: that is mysterious. They are very familiar. The essence of
• 1:11:42
  Speaker 1: the matter lies in carrying them out. Sutra twenty nine.
• 1:11:49
  Speaker 1: The eight means of yoga are the commandments, the rules, right, poise, rite,
• 1:11:56
  Speaker 1: control of the life force, withdrawal, tension, meditation, contemplation. These
• 1:12:05
  Speaker 1: eight means are to be followed in their order, in
• 1:12:08
  Speaker 1: the sense which will immediately be made clear. We can
• 1:12:12
  Speaker 1: get a ready understanding of the first two by comparing
• 1:12:14
  Speaker 1: them with the commandments which must be obeyed by all
• 1:12:17
  Speaker 1: good citizens, and the rules which are laid on the
• 1:12:19
  Speaker 1: members of religious orders. Until one has fulfilled the first,
• 1:12:23
  Speaker 1: it is futile to concern oneself with the second, And
• 1:12:27
  Speaker 1: so with all the means of yoga, they must be
• 1:12:29
  Speaker 1: taken in their order. Sutra thirty. The commandments are these
• 1:12:37
  Speaker 1: non injury, truthfulness, abstaining from stealing, from impurity, from covetousness.
• 1:12:47
  Speaker 1: These five precepts are almost exactly the same as the
• 1:12:49
  Speaker 1: Buddhist commandments not to kill, not to steal, not to
• 1:12:54
  Speaker 1: be guilty of incontinence, not to drink intoxicants, to speak
• 1:12:59
  Speaker 1: the truth. Almost identical is Saint Paul's list. Thou shalt
• 1:13:05
  Speaker 1: not commit adultery, Thou shalt not kill, Thou shalt not steal,
• 1:13:10
  Speaker 1: thou shalt not covet. And in the same spirit is
• 1:13:14
  Speaker 1: the answer made to the young man having great possessions
• 1:13:16
  Speaker 1: who asked, what shall I do to be saved? And
• 1:13:19
  Speaker 1: receive the reply Keep the commandments, This broad general training,
• 1:13:25
  Speaker 1: which forms and develops human character, must be accomplished to
• 1:13:29
  Speaker 1: a very considerable degree before there can be much hope
• 1:13:32
  Speaker 1: of success in the further stages of spiritual life, first
• 1:13:36
  Speaker 1: the psychical and then the spiritual. First the man, then
• 1:13:41
  Speaker 1: the Angel. On this broad, humane and wise foundation is
• 1:13:45
  Speaker 1: the system of potentially rest suit Tra. Thirty one. The commandments,
• 1:13:53
  Speaker 1: not limited to any race, place, time, or occasion. Universal
• 1:13:59
  Speaker 1: are the great obligation. The commandments form the broad general
• 1:14:04
  Speaker 1: training of humanity. Each one of them rests on a
• 1:14:07
  Speaker 1: universal spiritual law. Each one of them expresses an attribute
• 1:14:11
  Speaker 1: or aspect of the self, the eternal. When we violate
• 1:14:15
  Speaker 1: one of the commandments, we set ourselves against the law
• 1:14:18
  Speaker 1: and being of the eternal, thereby bringing ourselves to inevitable confusion.
• 1:14:24
  Speaker 1: So the first steps in spiritual life must be taken
• 1:14:27
  Speaker 1: by bringing ourselves into voluntary obedience to these spiritual laws,
• 1:14:31
  Speaker 1: and thus making ourselves partakers of the spiritual powers the
• 1:14:35
  Speaker 1: being of the eternal. Like the law of gravity the
• 1:14:38
  Speaker 1: need of air to breathe, these great laws know no exceptions.
• 1:14:43
  Speaker 1: Therein force in all lands, throughout all times, for all
• 1:14:47
  Speaker 1: mankind Sutra thirty two. The rules are these purity, serenity,
• 1:14:58
  Speaker 1: fervent aspiration, spiritual reading, and perfect obedience to the Master.
• 1:15:06
  Speaker 1: Here we have a finer law, one which humanity as
• 1:15:09
  Speaker 1: a whole is less ready for, less fit to obey.
• 1:15:13
  Speaker 1: Yet we can see that these rules are the same
• 1:15:15
  Speaker 1: in essence as the commandments, but on a higher, more
• 1:15:18
  Speaker 1: spiritual plane. The commandments may be obeyed in outer acts
• 1:15:23
  Speaker 1: and abstinences. The rules demand obedience of the heart and spirit,
• 1:15:28
  Speaker 1: a far more awakened and more positive consciousness. The rules
• 1:15:33
  Speaker 1: are the spiritual counterpart of the commandments, and they have
• 1:15:36
  Speaker 1: finer degrees for more advanced spiritual growth. Sutra thirty three.
• 1:15:44
  Speaker 1: When transgressions hinder the weight of the imagination should be
• 1:15:47
  Speaker 1: thrown on the opposite side. Let us take a simple
• 1:15:52
  Speaker 1: case that of a thief, a habitual criminal who has
• 1:15:56
  Speaker 1: drifted into stealing in childhood before the moral consciousness awakened.
• 1:16:02
  Speaker 1: We may imprison such a thief and deprive him of
• 1:16:04
  Speaker 1: all possibility of further theft or of using the divine
• 1:16:08
  Speaker 1: gift of will. Or we may recognize his disadvantages and
• 1:16:13
  Speaker 1: help him gradually to build up possessions which express his
• 1:16:15
  Speaker 1: will and draw forth his self respect. If we imagine
• 1:16:20
  Speaker 1: that after he has built well and his possessions have
• 1:16:23
  Speaker 1: become dear to him, he himself is robbed, then we
• 1:16:26
  Speaker 1: can see how he would come vividly to realize the
• 1:16:29
  Speaker 1: essence of theft and of honesty, and would cleave to
• 1:16:32
  Speaker 1: honest dealings with firm conviction. In some such way, does
• 1:16:36
  Speaker 1: the Great Law teach us our sorrows and losses? Teach
• 1:16:41
  Speaker 1: us the pain of the sorrow and loss we inflict
• 1:16:43
  Speaker 1: on others, and so we cease to inflict them. Now,
• 1:16:49
  Speaker 1: as to the more direct application to conquer a sin,
• 1:16:53
  Speaker 1: let heart and mind rest not on the sin, but
• 1:16:56
  Speaker 1: on the contrary virtue. Let the sin be forced out
• 1:17:00
  Speaker 1: by positive growth in the true direction, not by direct opposition.
• 1:17:05
  Speaker 1: Turn away from the sin, and go forward, courageously, constructively, creatively,
• 1:17:10
  Speaker 1: in well doing. In this way, the whole nature will
• 1:17:13
  Speaker 1: gradually be drawn up to the higher level on which
• 1:17:16
  Speaker 1: the sin does not even exist. The conquest of a
• 1:17:20
  Speaker 1: sin is a matter of growth and evolution, rather than
• 1:17:23
  Speaker 1: of opposition. Suitra thirty four. Transgressions are injury, falsehood, theft, incontinence, envy,
• 1:17:36
  Speaker 1: whether committed or caused or assented to through greed, wrath
• 1:17:40
  Speaker 1: or infatuation, whether faint or middling or excessive, bearing endless
• 1:17:45
  Speaker 1: fruit of ignorance and pain. Therefore must the weight be
• 1:17:49
  Speaker 1: cast on the other side. Here are the causes of sin, greed, wrath, infatuation,
• 1:17:59
  Speaker 1: with their effects ignorance and pain. The causes are to
• 1:18:03
  Speaker 1: be cured by better wisdom, by a truer understanding of
• 1:18:06
  Speaker 1: the self of life. For greed cannot endure before the
• 1:18:10
  Speaker 1: realization that the whole world belongs to the Self, which
• 1:18:13
  Speaker 1: self we are. Nor can we hold wrath against one
• 1:18:17
  Speaker 1: who is one with the Self and therefore with ourselves.
• 1:18:21
  Speaker 1: Nor can infatuation, which is the seeking for the happiness
• 1:18:25
  Speaker 1: of the all in some limited part of it, survive
• 1:18:27
  Speaker 1: the knowledge that we are heirs of the all. Therefore,
• 1:18:32
  Speaker 1: let thought and imagination, mind and heart throw their weight
• 1:18:35
  Speaker 1: on the other side, the side not of the world,
• 1:18:39
  Speaker 1: but of the self Suitra thirty five. Where non injury
• 1:18:46
  Speaker 1: is perfected, all enmity ceases in the presence of him
• 1:18:49
  Speaker 1: who possesses it. We come now to the spiritual powers
• 1:18:55
  Speaker 1: which result from keeping the commandments, from the obedience to
• 1:18:58
  Speaker 1: spiritual law, which is the keeping of the commandments. Where
• 1:19:02
  Speaker 1: the heart is full of kindness, which seeks no injury
• 1:19:06
  Speaker 1: to another, either in act or thought or wish. This
• 1:19:10
  Speaker 1: full love creates an atmosphere of harmony, whose benign power
• 1:19:14
  Speaker 1: touches with healing all who come within its influence. Peace
• 1:19:18
  Speaker 1: in the heart radiates peace to other hearts, even more
• 1:19:21
  Speaker 1: surely than contention breeds contention Sutra thirty six. When he
• 1:19:29
  Speaker 1: is perfected in truth, all acts and their fruits depend
• 1:19:33
  Speaker 1: on him. The commentator thus explains, if he who has
• 1:19:39
  Speaker 1: attained should say to a man, become righteous, the man
• 1:19:44
  Speaker 1: becomes righteous. If he should say gain heaven, the man
• 1:19:49
  Speaker 1: gains heaven. His word is not in vain. Exactly the
• 1:19:54
  Speaker 1: same doctrine was taught by the Master, who said to
• 1:19:56
  Speaker 1: his disciples receive Ye the Holy Ghost. Whosoever sins ye remit,
• 1:20:02
  Speaker 1: they are omitted unto them, and whosoever sins ye retain,
• 1:20:06
  Speaker 1: they are retained. Sutra thirty seven. Where cessation from theft
• 1:20:14
  Speaker 1: is perfective, all treasures present themselves to him who possesses it.
• 1:20:20
  Speaker 1: Here is a sentence which may warn us that beside
• 1:20:23
  Speaker 1: the outer and apparent meaning, there is in many of
• 1:20:26
  Speaker 1: these sentences a second and finer significance. The obvious meaning
• 1:20:31
  Speaker 1: is that he who has wholly ceased from theft in act, thought,
• 1:20:35
  Speaker 1: and wish, finds buried treasures in his path, treasures of
• 1:20:39
  Speaker 1: jewels and gold and pearls. The deeper truth is that
• 1:20:44
  Speaker 1: he who, in every least thing is wholly honest with
• 1:20:46
  Speaker 1: the spirit of life, finds life supporting him in all things,
• 1:20:51
  Speaker 1: and gains admittance to the treasure house of life, the
• 1:20:54
  Speaker 1: spiritual universe Sutra thirty eight. For him who is perfect
• 1:21:02
  Speaker 1: in continence, the reward is valor and virility. The creative power,
• 1:21:10
  Speaker 1: strong and full of vigor, is no longer dissipated, but
• 1:21:13
  Speaker 1: turned to spiritual uses. It upholds and endows the spiritual man,
• 1:21:18
  Speaker 1: conferring on him the creative will the power to engender
• 1:21:22
  Speaker 1: spiritual children instead of bodily progeny. An epoch of life,
• 1:21:27
  Speaker 1: that of man the animal, has come to an end.
• 1:21:30
  Speaker 1: A new epoch, that of the spiritual man, is opened.
• 1:21:34
  Speaker 1: The old creative power is superseded and transcended. A new
• 1:21:39
  Speaker 1: creative power, that of the spiritual man, takes its place,
• 1:21:43
  Speaker 1: carrying with it the power to work creatively in others
• 1:21:45
  Speaker 1: for righteousness and eternal life. One of the commentaries says
• 1:21:51
  Speaker 1: that he who is attained is able to transfer to
• 1:21:53
  Speaker 1: the minds of his disciples what he knows concerning divine
• 1:21:57
  Speaker 1: union and the means of gaining it. This is one
• 1:22:00
  Speaker 1: of the powers of purity Suiture thirty nine. Where there
• 1:22:07
  Speaker 1: is firm conquest of covetousness, he who has conquered it
• 1:22:11
  Speaker 1: awakes to the how and why of life. So it
• 1:22:17
  Speaker 1: is said that before we can understand the laws of karma,
• 1:22:20
  Speaker 1: we must free ourselves from karma. The conquest of covetousness
• 1:22:24
  Speaker 1: brings this rich fruit, because the root of covetousness is
• 1:22:28
  Speaker 1: the desire of the individual soul, the will towards manifested life.
• 1:22:33
  Speaker 1: And where the desire of the individual soul is overcome
• 1:22:36
  Speaker 1: by the superb still life of the universal soul welling
• 1:22:39
  Speaker 1: up in the heart within, the great secret is discerned,
• 1:22:43
  Speaker 1: the secret that the individual soul is not an isolated reality,
• 1:22:47
  Speaker 1: but the ray, the manifest instrument of the life, which
• 1:22:51
  Speaker 1: turns it this way, and that until the great work
• 1:22:54
  Speaker 1: is accomplished, the age long lesson learned. Thus is the
• 1:22:59
  Speaker 1: how and why of life disclosed by ceasing from covetousness.
• 1:23:04
  Speaker 1: The commentator says that this includes a knowledge of one's
• 1:23:07
  Speaker 1: former births Sutra forty through purity, a withdrawal from one's
• 1:23:16
  Speaker 1: own bodily life, a ceasing from infatuation with the bodily
• 1:23:19
  Speaker 1: life of others. As the spiritual light grows in the
• 1:23:24
  Speaker 1: heart within, as the taste for pure life grows stronger,
• 1:23:28
  Speaker 1: the consciousness opens towards the great secret places within, where
• 1:23:31
  Speaker 1: all life is one, where all lives are one. Thereafter,
• 1:23:37
  Speaker 1: this outer, manifested, fugitive life, whether of ourselves or of others,
• 1:23:41
  Speaker 1: loses something of its charm and glammer, and we seek
• 1:23:44
  Speaker 1: rather the deep infinitudes instead of the outer form and
• 1:23:49
  Speaker 1: surroundings of our lives. We long for their inner and
• 1:23:52
  Speaker 1: everlasting essence. We desire not so much outer converse and
• 1:23:57
  Speaker 1: closeness to our friends, but rather the quiet communion with
• 1:24:01
  Speaker 1: them in the inner chamber of the soul, where spirit
• 1:24:04
  Speaker 1: speaks to spirit, and spirit answers, where alienation and separation
• 1:24:09
  Speaker 1: never enter, where sickness and sorrow and death cannot come
• 1:24:17
  Speaker 1: Suitra forty one. To the peer of heart comes also
• 1:24:21
  Speaker 1: a quiet spirit. One pointed thought the victory over sensuality
• 1:24:27
  Speaker 1: and fitness to behold the soul. Blessed are the pure
• 1:24:33
  Speaker 1: in heart, for they shall see God, who is the
• 1:24:36
  Speaker 1: supreme Soul, the ultimate self of all beings. In the
• 1:24:41
  Speaker 1: deepest sense, purity means fitness for this vision, and also
• 1:24:45
  Speaker 1: a heart cleansed from all disquiet, from all wandering and
• 1:24:49
  Speaker 1: unbridled thought, from the torment of sensuous imaginings. And when
• 1:24:54
  Speaker 1: the spirit is thus cleansed and pure, it becomes at
• 1:24:57
  Speaker 1: one in essence with its source, the great Spirit, the
• 1:25:00
  Speaker 1: primal life. One consciousness now thrills through both. For the
• 1:25:05
  Speaker 1: psychic partition wall is broken down. Then shall the pure
• 1:25:09
  Speaker 1: in heart see God because they become God. Sutra forty two.
• 1:25:18
  Speaker 1: From acceptance, the disciple gains happiness supreme. One of the
• 1:25:24
  Speaker 1: wise has said, accept conditions, Accept others, accept yourself. This
• 1:25:32
  Speaker 1: is the true acceptance. For all these things are what
• 1:25:35
  Speaker 1: they are through the will of the higher self. Accept
• 1:25:37
  Speaker 1: their deficiencies, which come through thwarting the will of the
• 1:25:40
  Speaker 1: higher Self, and can be conquered only through compliance with
• 1:25:43
  Speaker 1: that will. By the true acceptance, the disciple comes into
• 1:25:47
  Speaker 1: oneness of spirit with the overruling soul. And since the
• 1:25:51
  Speaker 1: own nature of the soul is being happiness bliss, he
• 1:25:55
  Speaker 1: comes thereby into happiness supreme Suit forty three. The perfection
• 1:26:02
  Speaker 1: of the powers of the bodily vesture comes through the
• 1:26:05
  Speaker 1: wearing a way of impurities and through fervent aspiration. This
• 1:26:11
  Speaker 1: is true of the physical powers and of those which
• 1:26:13
  Speaker 1: dwell in the higher vestures. There must be first purity,
• 1:26:18
  Speaker 1: as the blood must be pure before one can attain
• 1:26:20
  Speaker 1: to physical health. But the absence of impurity is not
• 1:26:24
  Speaker 1: in itself enough, else would many nerveless ascetics of the
• 1:26:28
  Speaker 1: cloisters rank as high saints. There is needed, further, a
• 1:26:31
  Speaker 1: positive fire of the will, a keen, vital vigor for
• 1:26:35
  Speaker 1: the physical powers, and something finer, purer, stronger, but of
• 1:26:40
  Speaker 1: kindredessence for the higher powers. The fire of genius is
• 1:26:44
  Speaker 1: something more than a phrase for there can be no
• 1:26:47
  Speaker 1: genius without the celestial fire of the awakened spiritual will
• 1:26:53
  Speaker 1: Sutra of forty four. Through spiritual reading, the disciple gains
• 1:26:57
  Speaker 1: communion with the divine power on which his heart is set.
• 1:27:02
  Speaker 1: Spiritual reading meant for ancient India something more than it
• 1:27:06
  Speaker 1: does with us. It meant first the recital of sacred texts,
• 1:27:11
  Speaker 1: which in their very sounds had mystical potencies. And it
• 1:27:15
  Speaker 1: meant a recital of texts which were divinely emanated and
• 1:27:19
  Speaker 1: held in themselves the living potent essence of the divine.
• 1:27:24
  Speaker 1: For us, spiritual reading means a communing with the recorded
• 1:27:27
  Speaker 1: teachings of the Masters of wisdom, whereby we read ourselves
• 1:27:31
  Speaker 1: into the Master's mind, just as through his music one
• 1:27:34
  Speaker 1: can enter into the mind and soul of the master musician.
• 1:27:39
  Speaker 1: It has been well said that all true art is
• 1:27:41
  Speaker 1: contagion of feeling, so that through the true reading of
• 1:27:44
  Speaker 1: true books, we do indeed read ourselves into the spirit
• 1:27:47
  Speaker 1: of the Masters, share in the atmosphere of their wisdom
• 1:27:50
  Speaker 1: and power, and come at last into their very presence
• 1:27:56
  Speaker 1: Sutra forty five. Sole vision is perfected through perfect obedience
• 1:28:01
  Speaker 1: to the Master. The sorrow and darkness of life come
• 1:28:06
  Speaker 1: of the erring personal will, which sets itself against the
• 1:28:09
  Speaker 1: will of the soul, the one great life. The error
• 1:28:13
  Speaker 1: of the personal will is inevitable, since each will must
• 1:28:17
  Speaker 1: be free to choose, to try and fail, and so
• 1:28:20
  Speaker 1: to find the path. And sorrow and darkness are inevitable
• 1:28:25
  Speaker 1: untill the path be found, and the personal will made
• 1:28:28
  Speaker 1: once more one with the greater will, wherein it finds
• 1:28:31
  Speaker 1: rest and power without losing freedom. In His will is
• 1:28:36
  Speaker 1: our peace, and with that peace comes light. Soul vision
• 1:28:41
  Speaker 1: is perfected through obedience. Sutra forty six. Right poise must
• 1:28:50
  Speaker 1: be firm and without strain. Here we approach a section
• 1:28:55
  Speaker 1: of the teaching which has manifestly a twofold meaning. The
• 1:29:00
  Speaker 1: first is physical and concerns the bodily position of the
• 1:29:02
  Speaker 1: student and the regulation of breathing. These things had their
• 1:29:07
  Speaker 1: direct influence upon soul life, the life of the spiritual man.
• 1:29:11
  Speaker 1: Since it is always and everywhere true that our study
• 1:29:14
  Speaker 1: demands a sound mind in a sound body, the present
• 1:29:18
  Speaker 1: sentence declares that for work and for meditation, the position
• 1:29:22
  Speaker 1: of the body must be steady and without strain, in
• 1:29:26
  Speaker 1: order that the finer currents of life may run their course.
• 1:29:30
  Speaker 1: It applies further to the poise of the soul, that
• 1:29:33
  Speaker 1: fine balance and stability which nothing can shake, where the
• 1:29:37
  Speaker 1: consciousness rests on the firm foundation of spiritual being. This
• 1:29:42
  Speaker 1: is indeed the house set upon a rock which the
• 1:29:45
  Speaker 1: winds and waves beat upon. In Vain Sutra forty seven,
• 1:29:54
  Speaker 1: right poise is to be gained by steady and temperate
• 1:29:56
  Speaker 1: effort and by setting the heart upon the everlasting. Here
• 1:30:02
  Speaker 1: again there is the two fold meaning. For physical poise
• 1:30:05
  Speaker 1: is to be gained by steady effort of the muscles,
• 1:30:08
  Speaker 1: by gradual and wise training, linked with the right understanding
• 1:30:11
  Speaker 1: of and relation with the universal force of gravity. Uprightness
• 1:30:16
  Speaker 1: of body demands that both these conditions shall be fulfilled
• 1:30:21
  Speaker 1: in like manner. The firm and upright poise of the
• 1:30:24
  Speaker 1: spiritual man is to be gained by steady and continued effort,
• 1:30:28
  Speaker 1: always guided by wisdom, and by setting the heart on
• 1:30:31
  Speaker 1: the eternal, filling the soul with the atmosphere of the
• 1:30:34
  Speaker 1: spiritual worlds. Neither is effective without the other. Aspiration without
• 1:30:40
  Speaker 1: effort brings weakness. Effort without aspiration brings a false strength,
• 1:30:45
  Speaker 1: not resting on enduring things. The two together make for
• 1:30:49
  Speaker 1: the right poise which sets the spiritual man firmly and
• 1:30:52
  Speaker 1: steadfastly on his feet. Sutra forty eight. The fruit of
• 1:31:00
  Speaker 1: right poise is the strength to resist the shocks of
• 1:31:03
  Speaker 1: infatuation or sorrow. In the simpler physical sense, which is
• 1:31:10
  Speaker 1: also covered by the wording of the original, this sentence
• 1:31:13
  Speaker 1: means that wise effort establishes such bodily poise that the
• 1:31:17
  Speaker 1: accidents of life cannot disturb it, as the captain remains
• 1:31:20
  Speaker 1: steady though disaster overtake his ship. But the deeper sense
• 1:31:25
  Speaker 1: is far more important. The spiritual man, too must learn
• 1:31:29
  Speaker 1: to withstand all shocks, to remain steadfast through the perturbations
• 1:31:33
  Speaker 1: of external things and the storms and whirlwinds of the
• 1:31:36
  Speaker 1: psychical world. This is the power which is gained by wise,
• 1:31:40
  Speaker 1: continuous effort, and by filling the spirit with the atmosphere
• 1:31:44
  Speaker 1: of the eternal Sutra forty nine. When this is gained,
• 1:31:52
  Speaker 1: there follows the right guidance of the life currents, the
• 1:31:55
  Speaker 1: control of the incoming and outgoing breath. It is well
• 1:32:00
  Speaker 1: understood to day that most of our maladies come from
• 1:32:03
  Speaker 1: impure conditions of the blood. It is coming to be
• 1:32:06
  Speaker 1: understood that right breathing, right oxygenation will do very much
• 1:32:11
  Speaker 1: to keep the blood clean and pure. Therefore, a right
• 1:32:15
  Speaker 1: knowledge of breathing is a part of the science of life.
• 1:32:19
  Speaker 1: But the deeper meaning is that the spiritual man, when
• 1:32:22
  Speaker 1: he has gained poise through right effort and aspiration, can
• 1:32:25
  Speaker 1: stand firm and guide the currents of his life, both
• 1:32:29
  Speaker 1: the incoming current of events and the outgoing current of
• 1:32:32
  Speaker 1: his acts. Exactly the same symbolism is used in the saying,
• 1:32:37
  Speaker 1: not that which goeth into the mouth defileth the man,
• 1:32:41
  Speaker 1: But that which cometh out of the mouth, this defileth
• 1:32:44
  Speaker 1: the man. Those things which proceed out of the mouth
• 1:32:47
  Speaker 1: come forth from the heart. Out of the heart procede
• 1:32:50
  Speaker 1: evil thoughts, murders, uncleanness, thefts, false witness, blasphemies. Therefore, the
• 1:32:59
  Speaker 1: first step is purification, is to keep the commandments Sutra fifty.
• 1:33:06
  Speaker 1: The life current is either outward or inward, or balanced.
• 1:33:11
  Speaker 1: It is regulated according to place, time number. It is
• 1:33:15
  Speaker 1: prolonged and subtle. The technical physical side of this has
• 1:33:19
  Speaker 1: its value in the breath. There should be right in breathing,
• 1:33:23
  Speaker 1: followed by the period of pause when the air comes
• 1:33:26
  Speaker 1: into contact with the blood, and this again followed by
• 1:33:29
  Speaker 1: right out breathing. Even steady silence. Further, the lung should
• 1:33:35
  Speaker 1: be evenly filled. Many maladies may arise from the neglect
• 1:33:39
  Speaker 1: and consequent weakening of some region of the lungs, And
• 1:33:43
  Speaker 1: the number of breaths is so important, so closely related
• 1:33:46
  Speaker 1: to health, that every nurse's chart records it. But the
• 1:33:50
  Speaker 1: deeper meaning is concerned with the currents of life, with
• 1:33:54
  Speaker 1: that which goeth into and cometh out of the heart
• 1:34:00
  Speaker 1: fifty one. The fourth degree transcends external and internal objects.
• 1:34:07
  Speaker 1: The inner meaning seems to be that, in addition to
• 1:34:09
  Speaker 1: the three degrees of control already described, control that is
• 1:34:13
  Speaker 1: over the incoming current of life, over the outgoing current,
• 1:34:17
  Speaker 1: and over the condition of pause or quiescence, there is
• 1:34:20
  Speaker 1: a fourth degree of control, which holds in complete mastery
• 1:34:24
  Speaker 1: both the outer passage of events and the inner current
• 1:34:27
  Speaker 1: of thoughts and emotions, a condition of perfect poise and
• 1:34:30
  Speaker 1: stability in the midst of the flux of things outward
• 1:34:34
  Speaker 1: and inward Sutra fifty two. Thereby is worn away the
• 1:34:40
  Speaker 1: veil which covers up the light. The veil is the
• 1:34:45
  Speaker 1: psychic nature. The web of emotions desires argumentative trains of thought,
• 1:34:51
  Speaker 1: which cover up and obscure the truth by absorbing the
• 1:34:54
  Speaker 1: entire attention and keeping the consciousness in the psychic realm,
• 1:34:58
  Speaker 1: when hopes and fears are reckoned at their true worth
• 1:35:01
  Speaker 1: and comparison with lasting possessions of the soul, When the
• 1:35:04
  Speaker 1: outer reflections of things have ceased to distract us from
• 1:35:07
  Speaker 1: inner realities, when argumentative thought no longer entangles us, but
• 1:35:11
  Speaker 1: yields its place to flashing intuition. The certainty which springs
• 1:35:15
  Speaker 1: from within, then is the veil worn away. The consciousness
• 1:35:19
  Speaker 1: is drawn from the psychical to the spiritual, from the
• 1:35:22
  Speaker 1: temporal to the eternal. Then is the light unveiled Sutra
• 1:35:28
  Speaker 1: fifty three. Thence comes the mind's power to hold itself
• 1:35:33
  Speaker 1: in the light. It has been well said that what
• 1:35:37
  Speaker 1: we most need is the faculty of spiritual attention. And
• 1:35:40
  Speaker 1: in the same direction of thought, it has been eloquently
• 1:35:42
  Speaker 1: declared that prayer does not consist in our catching God's attention,
• 1:35:47
  Speaker 1: but rather in our allowing God to hold our attention.
• 1:35:51
  Speaker 1: The vital matter is that we need to disentangle our
• 1:35:54
  Speaker 1: consciousness from the noisy and perturbed thraldom of the psychical,
• 1:35:59
  Speaker 1: and to come to consciousness as the spiritual man. This
• 1:36:03
  Speaker 1: we must do first by purification, through the commandments and
• 1:36:07
  Speaker 1: the rules, and second through the faculty of spiritual attention,
• 1:36:11
  Speaker 1: by steadily heeding endless fine intimations of the spiritual power
• 1:36:15
  Speaker 1: within us, and by intending our consciousness there too, thus
• 1:36:19
  Speaker 1: by degrees, transferring the center of consciousness from the psychical
• 1:36:23
  Speaker 1: to the spiritual. It is the question first of love
• 1:36:27
  Speaker 1: and then of attention. Sutra fifty four. The right withdrawal
• 1:36:34
  Speaker 1: is the disengaging of the powers from entanglement in outer things,
• 1:36:38
  Speaker 1: as the psychic nature has been withdrawn and stilled. To
• 1:36:43
  Speaker 1: understand this, let us reverse the process and think of
• 1:36:46
  Speaker 1: the one consciousness centered in the soul, gradually expanding and
• 1:36:50
  Speaker 1: taking on the form of the different perceptive powers, the
• 1:36:54
  Speaker 1: one will, at the same time differentiating itself into the
• 1:36:57
  Speaker 1: varied powers of action. Now let us imagine this to
• 1:37:01
  Speaker 1: be reversed, so that the spiritual force, which has gone
• 1:37:05
  Speaker 1: into the differentiated powers, is once more gathered together into
• 1:37:08
  Speaker 1: the inner power of intuition and spiritual will, taking on
• 1:37:12
  Speaker 1: that unity which is the hall mark of spiritual things,
• 1:37:15
  Speaker 1: as diversity is the seal of material things. It is
• 1:37:19
  Speaker 1: all a matter of love. For the quality of spiritual
• 1:37:21
  Speaker 1: consciousness as against psychical consciousness of love and attention. For
• 1:37:27
  Speaker 1: where the heart is, there will the treasure be Also,
• 1:37:31
  Speaker 1: where the consciousness is, there will the vesture, with its
• 1:37:34
  Speaker 1: powers be developed Sutra fifty five. Thereupon follows perfect mastery
• 1:37:43
  Speaker 1: over the powers. When the spiritual condition which we have
• 1:37:48
  Speaker 1: described is reached with its purity, poise, and illuminated vision,
• 1:37:53
  Speaker 1: the spiritual man is coming into his inheritance and gaining
• 1:37:56
  Speaker 1: complete mastery of his powers. Indeed, much of the struggle
• 1:38:01
  Speaker 1: to keep the commandments and the rules has been paving
• 1:38:03
  Speaker 1: the way for this mastery. Through this very struggle and sacrifice,
• 1:38:07
  Speaker 1: the mastery has become possible. Just as to youse Saint
• 1:38:11
  Speaker 1: Paul Simile, the athlete gains the mastery in the contest
• 1:38:15
  Speaker 1: and the race through the sacrifice of his long and
• 1:38:18
  Speaker 1: arduous training. Thus he gains the crown. End of Book two,
• 1:38:27
  Speaker 1: introduction to Book three. The third book of the Sutras
• 1:38:32
  Speaker 1: is the book of spiritual powers. In considering these spiritual powers,
• 1:38:37
  Speaker 1: two things must be understood and kept in memory. The
• 1:38:41
  Speaker 1: first of these is this, these spiritual powers can only
• 1:38:45
  Speaker 1: be gained when the development described in the first and
• 1:38:48
  Speaker 1: second books has been measurably attained. When the commandments have
• 1:38:52
  Speaker 1: been kept, the rules faithfully followed, and the experiences which
• 1:38:56
  Speaker 1: are described have been passed through. For only after this
• 1:39:00
  Speaker 1: is the spiritual man so far grown, so far disentangled
• 1:39:04
  Speaker 1: from the psychical bandages and veils which have confined and
• 1:39:07
  Speaker 1: blinded him, that he can use his proper powers and faculties.
• 1:39:11
  Speaker 1: For this is the secret of all spiritual powers. They
• 1:39:15
  Speaker 1: are in no sense an abnormal or supernatural overgrowth upon
• 1:39:18
  Speaker 1: the material man, but are rather the powers and faculties
• 1:39:22
  Speaker 1: inherent in the spiritual man, entirely natural to him and
• 1:39:26
  Speaker 1: coming naturally into activity as the spiritual man is disentangled
• 1:39:30
  Speaker 1: and liberated from psychical bondage through keeping the commandments and
• 1:39:33
  Speaker 1: rules already set forth. As the personal man is the
• 1:39:38
  Speaker 1: limitation and inversion of the spiritual man, all his faculties
• 1:39:42
  Speaker 1: and powers are inversions of the powers of the spiritual man.
• 1:39:45
  Speaker 1: In a single phrase, his self seeking is the inversion
• 1:39:49
  Speaker 1: of the self seeking, which is the very being of
• 1:39:51
  Speaker 1: the spiritual man, the ceaseless search after the divine and
• 1:39:56
  Speaker 1: august self of all beings. This inversion is correct by
• 1:40:00
  Speaker 1: keeping the commandments and rules, and gradually as the inversion
• 1:40:04
  Speaker 1: is overcome, the spiritual man is extricated and comes into
• 1:40:08
  Speaker 1: possession and free exercise of his powers. The spiritual powers,
• 1:40:12
  Speaker 1: therefore are the powers of the grown and liberated spiritual man.
• 1:40:16
  Speaker 1: They can only be developed and used as the spiritual
• 1:40:19
  Speaker 1: man grows and attains liberation through obedience. This is the
• 1:40:24
  Speaker 1: first thing to be kept in mind in all that
• 1:40:26
  Speaker 1: is said of spiritual powers in the third and fourth
• 1:40:28
  Speaker 1: books of the Sutras. The second thing to be understood
• 1:40:32
  Speaker 1: and kept in mind is this. Just as our modern
• 1:40:36
  Speaker 1: sages have discerned and taught that all matter is ultimately
• 1:40:39
  Speaker 1: one and eternal, definitely related throughout the whole wide universe,
• 1:40:44
  Speaker 1: just as they have discerned and taught that all force
• 1:40:47
  Speaker 1: is one and eternal, so coordinated throughout the whole universe,
• 1:40:51
  Speaker 1: that whatever affects any atom measurably affects the whole boundless
• 1:40:55
  Speaker 1: realm of matter and force to the most distant star
• 1:40:58
  Speaker 1: or nebula on the dim finds of space. So the
• 1:41:02
  Speaker 1: ancient stages had discerned and taught that all consciousness is one, immortal, indivisible, infinite,
• 1:41:09
  Speaker 1: so finely correlated and continuous that whatever is perceived by
• 1:41:13
  Speaker 1: any consciousness is whether actually or potentially within the reach
• 1:41:18
  Speaker 1: of all consciousness and therefore within the reach of any consciousness.
• 1:41:23
  Speaker 1: This has been well expressed by saying that all souls
• 1:41:26
  Speaker 1: are fundamentally one with the over Soul, that the Son
• 1:41:29
  Speaker 1: of God and all sons of God are fundamentally one
• 1:41:33
  Speaker 1: with the Father. When the consciousness is cleared of psychic
• 1:41:37
  Speaker 1: bonds and veils, when the spiritual man is able to
• 1:41:40
  Speaker 1: stand to see, then this superb law comes into effect.
• 1:41:44
  Speaker 1: Whatever is within the knowledge of any consciousness, and this
• 1:41:48
  Speaker 1: includes the whole infinite universe, is within his reach and may,
• 1:41:52
  Speaker 1: if he wills, be made a part of his consciousness.
• 1:41:56
  Speaker 1: This he may attain through his fundamental unity with the
• 1:41:59
  Speaker 1: over Soul, by raising himself toward the consciousness above him
• 1:42:03
  Speaker 1: and drawing on its resources. The Son, if he would
• 1:42:07
  Speaker 1: work miracles, whether of perception or of action, must come
• 1:42:11
  Speaker 1: often into the presence of the Father. This is the
• 1:42:14
  Speaker 1: birthright of the spiritual man. Through it he comes into
• 1:42:17
  Speaker 1: possession of his splendid and immortal powers. Let it be
• 1:42:21
  Speaker 1: clearly kept in mind that what is here to be
• 1:42:24
  Speaker 1: related of the spiritual man and his exalted powers must
• 1:42:27
  Speaker 1: in no wise be detached from what has gone before.
• 1:42:30
  Speaker 1: The being the very inception of the spiritual man depends
• 1:42:34
  Speaker 1: on the purification and moral attainment already detailed, and can
• 1:42:38
  Speaker 1: in no wise dispense with or curtail them. Let no
• 1:42:42
  Speaker 1: one imagine that the true life, the true powers of
• 1:42:45
  Speaker 1: the spiritual man can be attained by any way except
• 1:42:48
  Speaker 1: the hard way of sacrifice, of trial, of renunciation, of
• 1:42:53
  Speaker 1: selfless self conquest, and genuine devotion to the weal of
• 1:42:57
  Speaker 1: all others. Only thus can the golden gates be reached
• 1:43:01
  Speaker 1: and entered. Only thus can we attain to that pure
• 1:43:04
  Speaker 1: world wherein the spiritual man lives and moves and has
• 1:43:08
  Speaker 1: his being. Nothing impure, nothing unholy, can ever cross that threshold,
• 1:43:14
  Speaker 1: least of all impure motives or self seeking desires. These
• 1:43:19
  Speaker 1: must be burnt away before an entrance to that world
• 1:43:22
  Speaker 1: can be gained. But where there is light, there is shadow,
• 1:43:27
  Speaker 1: and the lofty light of the soul casts upon the
• 1:43:29
  Speaker 1: clouds of the midworlds. The shadow of the spiritual man
• 1:43:32
  Speaker 1: and of his powers, the bastard vesture and the bastard
• 1:43:35
  Speaker 1: powers of psychism, are easily attained. Yet even when attained,
• 1:43:39
  Speaker 1: they are a delusion, the very essence of unreality. Therefore,
• 1:43:45
  Speaker 1: ponder well the earlier rules and lay a firm foundation
• 1:43:48
  Speaker 1: of courage, sacrifice, selflessness, holiness. End of introduction to Book three,
• 1:44:00
  Speaker 1: Book three Sutras one to thirty six Sutra one. The
• 1:44:08
  Speaker 1: binding of the perceiving consciousness to a certain region is attention.
• 1:44:13
  Speaker 1: Dah Rana Emerson quotes Sir Isaac Newton as saying that
• 1:44:19
  Speaker 1: he made his great discoveries by intending his mind on them.
• 1:44:22
  Speaker 1: That is what is meant here. I read the page
• 1:44:25
  Speaker 1: of a book while thinking of something else. At the
• 1:44:29
  Speaker 1: end of the page, I have no idea of what
• 1:44:31
  Speaker 1: it is about, and read it again, still thinking of
• 1:44:34
  Speaker 1: something else, with the same result. Then I wake up,
• 1:44:38
  Speaker 1: so to speak, make an effort of attention, fix my
• 1:44:41
  Speaker 1: thought on what I am reading, and easily take in
• 1:44:44
  Speaker 1: its meaning. The act of will, the effort of attention,
• 1:44:48
  Speaker 1: the intending of the mind on each word and line
• 1:44:51
  Speaker 1: of the page, just as the eyes are focused on
• 1:44:53
  Speaker 1: each word and line, is the power here contemplated. It
• 1:44:57
  Speaker 1: is the power to focus the consciousness on a given
• 1:44:59
  Speaker 1: s and hold it there. Attention is the first and
• 1:45:04
  Speaker 1: indispensable step in all knowledge. Attention to spiritual things is
• 1:45:09
  Speaker 1: the first step to spiritual knowledge. Suit Tre two A
• 1:45:17
  Speaker 1: prolonged holding of the perceiving consciousness in that region is
• 1:45:20
  Speaker 1: meditation Dianna. This will apply equally to outer and inner things.
• 1:45:29
  Speaker 1: I may for a moment fix my attention on some
• 1:45:31
  Speaker 1: visible object in a single penetrating glance, or I may
• 1:45:35
  Speaker 1: hold the attention fixedly on it until it reveals far
• 1:45:39
  Speaker 1: more of its nature than a single glance could perceive.
• 1:45:42
  Speaker 1: The first is the focusing of the searchlight of consciousness
• 1:45:44
  Speaker 1: upon the object. The other is the holding of the
• 1:45:47
  Speaker 1: white beam of light steadily and persistently on the object
• 1:45:50
  Speaker 1: until it yields up the secret of its details. So
• 1:45:54
  Speaker 1: for things within, one may fix the inner gaze for
• 1:45:59
  Speaker 1: a moment on spiritual things, or one may hold the
• 1:46:02
  Speaker 1: consciousness steadily upon them, until what was in the dark
• 1:46:05
  Speaker 1: slowly comes forth into the light and yields up its
• 1:46:08
  Speaker 1: immortal secret. But this is possible only for the spiritual man,
• 1:46:14
  Speaker 1: after the commandments and the rules have been kept. For
• 1:46:17
  Speaker 1: until this is done, the thronging storms of psychical thoughts
• 1:46:21
  Speaker 1: dissipate and distract the attention, so that will not remain
• 1:46:24
  Speaker 1: fixed on spiritual things. The cares of this world, the
• 1:46:28
  Speaker 1: deceitfulness of riches, choke the word of the spiritual message.
• 1:46:35
  Speaker 1: Sutra three. When the perceiving consciousness in this meditative is
• 1:46:40
  Speaker 1: wholly given to illuminating the essential meaning of the object contemplated,
• 1:46:45
  Speaker 1: and is freed from the sense of separateness and personality.
• 1:46:48
  Speaker 1: This is contemplation Samadhi. Let us review the steps so
• 1:46:54
  Speaker 1: far taken. First, the beam of perceiving consciousness is focused
• 1:46:59
  Speaker 1: on a s certain region or subject through the effort
• 1:47:02
  Speaker 1: of attention. Then this attending consciousness is held on its object. Third,
• 1:47:10
  Speaker 1: there is the ardent will to know its meaning, to
• 1:47:12
  Speaker 1: illuminate with comprehending thought. Fourth, all personal bias, all desire
• 1:47:19
  Speaker 1: merely to endorse a previous opinion and so prove oneself right,
• 1:47:23
  Speaker 1: and all desire for personal profit or gratification must be
• 1:47:27
  Speaker 1: quite put away. There must be a purely disinterested love
• 1:47:31
  Speaker 1: of truth for its own sake. Thus is the perceiving
• 1:47:35
  Speaker 1: consciousness made void, as it were, of all personality or
• 1:47:38
  Speaker 1: sense of separateness. The personal limitation stands aside and lets
• 1:47:43
  Speaker 1: the all consciousness come to bear upon the problem. The
• 1:47:47
  Speaker 1: over soul bends its ray upon the object and illumines
• 1:47:50
  Speaker 1: it with pure light sutraphour. When these three attention, meditation
• 1:48:01
  Speaker 1: contemplation are exercised at once. This is perfectly concentrated meditation, Sanyama.
• 1:48:10
  Speaker 1: When the personal limitation of the perceiving consciousness stands aside
• 1:48:13
  Speaker 1: and allows the all consciousness to come to bear upon
• 1:48:16
  Speaker 1: the problem, then arises that real knowledge, which is called
• 1:48:19
  Speaker 1: a flash of genius, that real knowledge which makes discoveries,
• 1:48:23
  Speaker 1: and without which no discovery can be made, however painstaking.
• 1:48:27
  Speaker 1: The effort for genius is the vision of the spiritual man,
• 1:48:31
  Speaker 1: and that vision is a question of growth rather than
• 1:48:34
  Speaker 1: present effort. Though right effort, rightly continued, will in time
• 1:48:38
  Speaker 1: infallibly lead to growth and vision through the power. Thus
• 1:48:42
  Speaker 1: to set aside personal limitation, to push aside petty concerns
• 1:48:46
  Speaker 1: and cares, and study the whole nature, and will in
• 1:48:49
  Speaker 1: an ardent love of truth and desire to know it.
• 1:48:52
  Speaker 1: Through the power. Thus to make way for the all consciousness,
• 1:48:56
  Speaker 1: all great men make their discoveries. Newton, watching the apple
• 1:49:01
  Speaker 1: fall to the earth, was able to look beyond, to
• 1:49:04
  Speaker 1: see the subtle waves of force pulsating through apples and worlds,
• 1:49:10
  Speaker 1: and suns and galaxies, and thus to perceive universal gravitation.
• 1:49:17
  Speaker 1: The oversaul, looking through his eyes, recognized the universal force,
• 1:49:21
  Speaker 1: one of its own children. Darwin, watching the forms and
• 1:49:25
  Speaker 1: motions of plants and animals, let the same august consciousness
• 1:49:29
  Speaker 1: come to bear on them, and saw infinite growth perfected
• 1:49:33
  Speaker 1: through ceaseless struggle. He perceived the superb process of evolution.
• 1:49:38
  Speaker 1: The oversoul once more, recognizing its own Fraunhoffer, noting the
• 1:49:44
  Speaker 1: dark lines in the band of sunlight in his spectroscope,
• 1:49:47
  Speaker 1: divined their identity with the bright lines in the spectra
• 1:49:50
  Speaker 1: of incandescent iron, sodium, and the rest, and so saw
• 1:49:54
  Speaker 1: the oneness of substance in the worlds and suns, the
• 1:49:59
  Speaker 1: unity of the material the universe. Once again, the over soul,
• 1:50:03
  Speaker 1: looking with his eyes, recognized its own. So it is
• 1:50:08
  Speaker 1: with all true knowledge. But the mind must transcend its limitations,
• 1:50:13
  Speaker 1: its idiosyncrasies. There must be purity, for to the pure
• 1:50:17
  Speaker 1: in heart is the promise that they shall see God sutrify.
• 1:50:25
  Speaker 1: By mastering this perfectly concentrated meditation, there comes the illumination
• 1:50:30
  Speaker 1: of perception. The meaning of this is illustrated by what
• 1:50:36
  Speaker 1: has been said before. When the spiritual man is able
• 1:50:39
  Speaker 1: to throw aside the trammels of emotional and mental limitation
• 1:50:43
  Speaker 1: and to open his eyes, he sees clearly he attains
• 1:50:47
  Speaker 1: to illuminated perception. A poet once said that occultism is
• 1:50:52
  Speaker 1: the conscious cultivation of genius, and it is certain that
• 1:50:55
  Speaker 1: the awakened spiritual man attains to the perceptions of genius.
• 1:51:00
  Speaker 1: Genius is the vision the power of the spiritual man.
• 1:51:03
  Speaker 1: Whether its possessor recognizes this or not, all true knowledge
• 1:51:08
  Speaker 1: is of the spiritual man. The greatest in all ages
• 1:51:11
  Speaker 1: have recognized this and put their testimony on record. The
• 1:51:16
  Speaker 1: great in wisdom who have not consciously recognized it, have
• 1:51:19
  Speaker 1: ever been full of the spirit of reverence, of selfless
• 1:51:22
  Speaker 1: devotion to truth, of humility, as West Darwin and Reverence
• 1:51:27
  Speaker 1: and humility are the unconscious recognition of the nearness of
• 1:51:30
  Speaker 1: the spirit, that divinity which broods over us, a master
• 1:51:35
  Speaker 1: or a slave Sutra six. This power is distributed in
• 1:51:44
  Speaker 1: ascending degrees. It is to be attained step by step.
• 1:51:51
  Speaker 1: It is a question not of miracle, but of evolution
• 1:51:54
  Speaker 1: of growth. Newton had to master the multiplication table, then
• 1:51:59
  Speaker 1: the four rules of arithmetic, then the rudiments of algebra
• 1:52:03
  Speaker 1: before he came to the binomial theorem. At each point
• 1:52:06
  Speaker 1: there was a tension, concentration, insight. Until these were attained,
• 1:52:12
  Speaker 1: no progress to the next point was possible, so would Darwin.
• 1:52:17
  Speaker 1: He had to learn the form and use of leaf
• 1:52:19
  Speaker 1: and flower, of bone and muscle, the characteristics of genera
• 1:52:24
  Speaker 1: and species, the distribution of plants and animals. Before he
• 1:52:28
  Speaker 1: had in mind that nexus of knowledge on which the
• 1:52:30
  Speaker 1: light of his great idea was at last able to shine.
• 1:52:34
  Speaker 1: So is it with all knowledge, so is it with
• 1:52:37
  Speaker 1: spiritual knowledge. Take the matter this way. The first subject
• 1:52:43
  Speaker 1: for the exercise of my spiritual insight is my day,
• 1:52:46
  Speaker 1: with its circumstances, its hindrances, its opportunities, its duties. I
• 1:52:51
  Speaker 1: do what I can to solve it, to fulfill its duties,
• 1:52:54
  Speaker 1: to learn its lessons. I tried to live my day
• 1:52:57
  Speaker 1: with aspiration and faith. That is the first step. By
• 1:53:03
  Speaker 1: doing this, I gather a harvest for the evening. I
• 1:53:06
  Speaker 1: gain a deeper insight into life in virtue, of which
• 1:53:09
  Speaker 1: I begin the next day with a certain advantage, a
• 1:53:13
  Speaker 1: certain spiritual advance and attainment. So with all successive days,
• 1:53:19
  Speaker 1: in faith and aspiration, we pass from day to day
• 1:53:23
  Speaker 1: in growing knowledge and power, with never more than one
• 1:53:26
  Speaker 1: day to solve at a time, until all life becomes
• 1:53:29
  Speaker 1: radiant and transparent. Sutra seven. This threefold power of attention, meditation.
• 1:53:41
  Speaker 1: Contemptation is more interior than the means of growth previously described,
• 1:53:48
  Speaker 1: very naturally so, because the means of growth previously described
• 1:53:51
  Speaker 1: were concerned with the extrication of the spiritual man from
• 1:53:54
  Speaker 1: the psychic bondages and veils, while this threefold power is
• 1:53:57
  Speaker 1: to be exercised by the spiritual man thus extrocated and
• 1:54:00
  Speaker 1: standing on his feet viewing life with open eyes Sutra eight.
• 1:54:08
  Speaker 1: But this triad is still exterior to the soul vision,
• 1:54:10
  Speaker 1: which is unconditioned, free from the seed of mental analyzes.
• 1:54:15
  Speaker 1: The reason is this the threefold power we have been considering.
• 1:54:19
  Speaker 1: The triad of attention, consumptation, meditation is, so far as
• 1:54:23
  Speaker 1: we have yet considered it, the focusing of the beam
• 1:54:26
  Speaker 1: of perceiving consciousness upon some form of manifesting being with
• 1:54:30
  Speaker 1: a view of understanding it completely. There is a higher
• 1:54:33
  Speaker 1: stage where the beam of consciousness is turned back upon itself,
• 1:54:36
  Speaker 1: and the individual consciousness enters into and knows the all consciousness.
• 1:54:41
  Speaker 1: This is a being, a being in immortality, rather than
• 1:54:44
  Speaker 1: a knowing. It is free from mental analysis or mental forms.
• 1:54:49
  Speaker 1: It is not an activity of the higher mind, even
• 1:54:52
  Speaker 1: the mind of the spiritual man. It is an activity
• 1:54:55
  Speaker 1: of the soul. Had Newton risen to this higher stage,
• 1:54:59
  Speaker 1: he would have known not the laws of motion, but
• 1:55:02
  Speaker 1: that high being from whose life comes eternal motion. Had
• 1:55:06
  Speaker 1: Darwin risen to this, he would have seen the soul,
• 1:55:08
  Speaker 1: whose graduated thought and being all evolution expresses. There are
• 1:55:13
  Speaker 1: therefore these two perceptions, that of living things and that
• 1:55:16
  Speaker 1: of the life, that of the soul's works, and that
• 1:55:20
  Speaker 1: of the soul itself. Sutrenin. One of the ascending degrees
• 1:55:29
  Speaker 1: is the development of control. First there is the overcoming
• 1:55:32
  Speaker 1: of the mind impressive excitation. Then comes the manifestation of
• 1:55:36
  Speaker 1: the mind impressive control. Then the perceiving consciousness follows after
• 1:55:41
  Speaker 1: the moment of control. This is the development of control.
• 1:55:48
  Speaker 1: The meaning seems to be this. Some object enters the
• 1:55:52
  Speaker 1: field of observation and at first violently excites the mind,
• 1:55:57
  Speaker 1: stirring up curiosity, fear, wonder. Then the consciousness returns upon itself,
• 1:56:03
  Speaker 1: as it were, and takes the perception firmly in hand,
• 1:56:06
  Speaker 1: steadying itself and viewing the matter calmly from above. This
• 1:56:11
  Speaker 1: steadying effort of the will upon the perceiving consciousness is control,
• 1:56:15
  Speaker 1: and immediately upon it follows perception understanding insight. Take a
• 1:56:22
  Speaker 1: tried example. Supposing one is walking in an Indian forest,
• 1:56:28
  Speaker 1: a charging elephant suddenly appears. The man is excited by
• 1:56:32
  Speaker 1: astonishment and perhaps terror, but he exercises an effort of will,
• 1:56:37
  Speaker 1: perceives the situation in its true bearings, and recognizes that
• 1:56:41
  Speaker 1: a certain thing must be done. In this case, probably
• 1:56:45
  Speaker 1: that he must get out of the way as quickly
• 1:56:47
  Speaker 1: as possible. Or a comet, unheralded appears in the sky
• 1:56:53
  Speaker 1: like a flaming sword. The beholder is at first astonished,
• 1:56:58
  Speaker 1: perhaps terror stricken, but he takes himself in hand, controls
• 1:57:03
  Speaker 1: his thoughts, views the apprestion calmly, and finally calculates its
• 1:57:08
  Speaker 1: orbit and its relation to meteor showers. These are extreme illustrations,
• 1:57:14
  Speaker 1: but with all knowledge, the order of perception is the same.
• 1:57:18
  Speaker 1: First the excitation of the mind by the new object
• 1:57:21
  Speaker 1: impressed on it. Then the control of the mind from within,
• 1:57:25
  Speaker 1: upon which follows the perception of the nature of the object.
• 1:57:29
  Speaker 1: Where the eyes of the spiritual man are open, this
• 1:57:31
  Speaker 1: will be a true and penetrating spiritual perception. In some
• 1:57:36
  Speaker 1: such way do our living experiences come to us first
• 1:57:39
  Speaker 1: with a shock of pain, then the soul steadies itself
• 1:57:42
  Speaker 1: and controls the pain. Then the spirit perceives the lesson
• 1:57:46
  Speaker 1: of the event and its bearing upon the progressive revelation
• 1:57:49
  Speaker 1: of life suit Tritenne. Through frequent repetition of this process,
• 1:57:58
  Speaker 1: the mind becomes habituated to us, and there arises an
• 1:58:01
  Speaker 1: equable flow of perceiving consciousness. Control of the mind by
• 1:58:07
  Speaker 1: the soul, like control of the muscles by the mind,
• 1:58:10
  Speaker 1: comes by practice and constant voluntary repetition. As an example
• 1:58:16
  Speaker 1: of control of the muscles by the mind, take the
• 1:58:19
  Speaker 1: ceaseless practice by which a musician gains mastery over his instrument,
• 1:58:24
  Speaker 1: or a fencer gains skill with a rapier. Innumerable small
• 1:58:28
  Speaker 1: efforts of attention will make a result which seems well
• 1:58:31
  Speaker 1: nigh miraculous, which for the novice is really miraculous. Then
• 1:58:37
  Speaker 1: consider that far more wonderful instrument, the perceiving mind, played
• 1:58:41
  Speaker 1: on by that fine musician, the soul. Here again, innumerable
• 1:58:47
  Speaker 1: small efforts of attention will accumulate into mastery and a
• 1:58:51
  Speaker 1: mastery worth winning. For a concrete example, take the gradual
• 1:58:56
  Speaker 1: conquest of each day, the effort to live that day
• 1:58:58
  Speaker 1: for the soul, to him that is faithful and to death.
• 1:59:02
  Speaker 1: The master gives the crown of life. Sutra eleven. The
• 1:59:11
  Speaker 1: gradual conquest of the mind's tendency to flit from one
• 1:59:14
  Speaker 1: object to another and the power of one pointedness make
• 1:59:18
  Speaker 1: the developments of contemplation. As an illustration of the mind's
• 1:59:24
  Speaker 1: tendency to flit from one object to another, take a
• 1:59:27
  Speaker 1: small boy learning arithmetic. He begins, two ones are two,
• 1:59:34
  Speaker 1: Three ones are three, And then he thinks of the
• 1:59:37
  Speaker 1: three coins in his pocket, which will purchase so much
• 1:59:40
  Speaker 1: candy in the store down the street next to the
• 1:59:43
  Speaker 1: toy shop where our baseballs, marbles, and so on. And
• 1:59:48
  Speaker 1: then he comes back with a jerk to four ones
• 1:59:51
  Speaker 1: are four. So with us also we are seeking the
• 1:59:56
  Speaker 1: meaning of our task. But the mind takes advantage of
• 1:59:59
  Speaker 1: a moment of slack and attention and flits off from
• 2:00:02
  Speaker 1: one frivolous detail to another, till we suddenly come back
• 2:00:05
  Speaker 1: to consciousness after traversing leagues of space. We must learn
• 2:00:10
  Speaker 1: to conquer this and to go back within ourselves into
• 2:00:13
  Speaker 1: the beam of perceiving consciousness itself, which is a beam
• 2:00:16
  Speaker 1: of the over soul. This is the true one pointedness,
• 2:00:20
  Speaker 1: the bringing of our consciousness to a focus in the
• 2:00:23
  Speaker 1: soul Sutra thirteen. Through this, the inherent character, distinctive marks
• 2:00:33
  Speaker 1: and conditions of being and powers according to their developments,
• 2:00:37
  Speaker 1: are made clear. By the power defined in the preceding sutra,
• 2:00:43
  Speaker 1: the inherent character, distinctive marks and conditions of beings and
• 2:00:46
  Speaker 1: powers are made clear. For through this power, as defined,
• 2:00:51
  Speaker 1: we get a twofold view of each object, seeing at
• 2:00:54
  Speaker 1: once all its individual characteristics and its essential character, species,
• 2:00:58
  Speaker 1: and genus. We see it in relation to itself and
• 2:01:02
  Speaker 1: in relation to the eternal. Thus we see arose as
• 2:01:06
  Speaker 1: that particular flower, with its color and scent, its peculiar
• 2:01:10
  Speaker 1: fold of each petal. But we also see in it
• 2:01:14
  Speaker 1: the species, the family to which it belongs, with its
• 2:01:17
  Speaker 1: relation to all plants, to all life, to life itself.
• 2:01:22
  Speaker 1: So in any day we see events and circumstances, we
• 2:01:26
  Speaker 1: also see in it the lessons set for the soul
• 2:01:28
  Speaker 1: by the Eternal Sutra fourteen. Every object has its characteristics,
• 2:01:37
  Speaker 1: which are already quiescent, those which are active, and those
• 2:01:41
  Speaker 1: which are not yet definable. Every object has characteristics belonging
• 2:01:47
  Speaker 1: to its past, its presence, and its future. In a
• 2:01:51
  Speaker 1: fir tree, for example, there are the stumps or scars
• 2:01:54
  Speaker 1: of dead branches which once represented its foremost growth. There
• 2:01:58
  Speaker 1: are the branches with their needles spread out to the air.
• 2:02:01
  Speaker 1: There are the buds at the end of each branch
• 2:02:04
  Speaker 1: and twig, which carry the still closely packed needles, which
• 2:02:07
  Speaker 1: are the promise of the future. In like manner, the
• 2:02:10
  Speaker 1: chrysalis has as its past, the caterpillar as its future,
• 2:02:15
  Speaker 1: the butterfly. The man has in his past, the animal
• 2:02:20
  Speaker 1: in his future, the angel. Both are visible even now
• 2:02:24
  Speaker 1: in his face. So with all things, for all things
• 2:02:29
  Speaker 1: change and grow Sutra fifteen. Difference in stage is the
• 2:02:36
  Speaker 1: cause of difference in development. This but amplifies what has
• 2:02:41
  Speaker 1: just been said. The first stage is the sapling, the caterpillar,
• 2:02:46
  Speaker 1: the animal. The second stage is the growing tree, the crysalis,
• 2:02:51
  Speaker 1: the man. The third is the splendid pine, the butterfly,
• 2:02:56
  Speaker 1: the angel. Difference of stage is the cause of difference
• 2:03:00
  Speaker 1: of development. So it is among men and among the
• 2:03:04
  Speaker 1: races of men. Sutra sixteen. Through perfectly concentrated meditation on
• 2:03:11
  Speaker 1: the three stages of development comes a knowledge of past
• 2:03:14
  Speaker 1: and future. We have taken our illustrations from natural science,
• 2:03:20
  Speaker 1: because since every true discovery in natural science is a
• 2:03:23
  Speaker 1: dimidation of a law in nature, attained through a flash
• 2:03:26
  Speaker 1: of genius. Such discoveries really represent acts of spiritual perception,
• 2:03:31
  Speaker 1: acts of perception by the spiritual man, even though they
• 2:03:34
  Speaker 1: are generally not so recognized. So we may once more
• 2:03:38
  Speaker 1: use the same illustration. Perfectly concentrated meditation, perfect insight into
• 2:03:44
  Speaker 1: the chrysalis reveals the caterpillar that it has been, the
• 2:03:48
  Speaker 1: butterfly that it is destined to be. He who knows
• 2:03:52
  Speaker 1: the seed knows the seed pod or ear it has
• 2:03:55
  Speaker 1: come from, and the plant that is to come from it.
• 2:03:59
  Speaker 1: So in like manner, he who really knows today and
• 2:04:03
  Speaker 1: the heart of today knows its parent yesterday, and its
• 2:04:07
  Speaker 1: childs Tomorrow, past, present, and future are all in the eternal.
• 2:04:14
  Speaker 1: He who dwells in the eternal knows all three Sutra seventeen.
• 2:04:22
  Speaker 1: The sound and the object and the thought called up
• 2:04:25
  Speaker 1: by a word are confounded because they are all blurred
• 2:04:28
  Speaker 1: together in the mind. By perfectly concentrated meditation on the
• 2:04:33
  Speaker 1: distinction between them, there comes an understanding of the sounds
• 2:04:37
  Speaker 1: uttered by all beings. It must be remembered that we
• 2:04:42
  Speaker 1: are speaking of perception by the spiritual man. Sound, like
• 2:04:47
  Speaker 1: every force, is the expression of a power of the
• 2:04:50
  Speaker 1: eternal infinite shades of this power are expressed in the
• 2:04:54
  Speaker 1: infinitely varied tones of sound. He who, having entry to
• 2:04:59
  Speaker 1: the consciousness the eternal, knows the essence of this power,
• 2:05:03
  Speaker 1: can divine the meanings of all sounds, from the voice
• 2:05:06
  Speaker 1: of the insect to the music of the spheres. In
• 2:05:11
  Speaker 1: like manner, he who has attained to spiritual vision can
• 2:05:14
  Speaker 1: perceive the mind images in the thoughts of others with
• 2:05:18
  Speaker 1: the shade of feeling which goes with them, thus reading
• 2:05:21
  Speaker 1: their thoughts as easily as he hears their words. Everyone
• 2:05:25
  Speaker 1: has the germ of this power, since difference of tone
• 2:05:29
  Speaker 1: will give widely differing meanings to the same words, meanings
• 2:05:33
  Speaker 1: which are intuitively perceived by everyone. Sutra eighteen. When the
• 2:05:41
  Speaker 1: mind impressions become visible, there comes an understanding of previous births.
• 2:05:48
  Speaker 1: This is simple enough. If we grasp the truth of rebirth,
• 2:05:52
  Speaker 1: the fine harvest of past experiences is drawn into the
• 2:05:55
  Speaker 1: spiritual nature, forming indeed the basis of its development. When
• 2:06:01
  Speaker 1: the consciousness has been raised to a point above these
• 2:06:03
  Speaker 1: fine subjective impressions and can look down upon them from above,
• 2:06:08
  Speaker 1: this will in itself be a remembering of past births.
• 2:06:14
  Speaker 1: Sutra nineteen by perfectly concentrated meditation on mind images is
• 2:06:20
  Speaker 1: gained the understanding of the thoughts of others. Here, for
• 2:06:26
  Speaker 1: those who can profit by it is the secret of
• 2:06:28
  Speaker 1: thought reading. Take the simplest case of intentional thought transference.
• 2:06:34
  Speaker 1: It is the testimony of those who have done this
• 2:06:37
  Speaker 1: that the perceiving mind must be stilled before the mind
• 2:06:40
  Speaker 1: image projected by the other mind can be seen. With
• 2:06:44
  Speaker 1: it comes a sense of the feeling and temper of
• 2:06:46
  Speaker 1: the other mind, and so on in higher degrees Sutra twenty.
• 2:06:54
  Speaker 1: But since that on which the thought in the mind
• 2:06:57
  Speaker 1: of another rests is not objective to the thought reader's consciousness,
• 2:07:01
  Speaker 1: he perceives the thought only, and not also that on
• 2:07:04
  Speaker 1: which the thought rests, the meaning appears to be simple.
• 2:07:10
  Speaker 1: One may be able to perceive the thoughts of some
• 2:07:13
  Speaker 1: one at a distance, one cannot, by that means alone
• 2:07:17
  Speaker 1: also perceive the external surroundings of that person which arouse
• 2:07:21
  Speaker 1: these thoughts Suitra twenty one. By perfectly concentrated meditation on
• 2:07:29
  Speaker 1: the form of the body, by arresting the body's perceptibility,
• 2:07:34
  Speaker 1: and by inhibiting the eye's power of sight, there comes
• 2:07:37
  Speaker 1: the power to make the body invisible. There are many
• 2:07:42
  Speaker 1: instances of the exercise of this power by mesmerists, hypnotists,
• 2:07:47
  Speaker 1: and the like, and we may simply call it an
• 2:07:49
  Speaker 1: instance of the power of suggestion. Shankara tells us that
• 2:07:53
  Speaker 1: by this power the popular magicians of the East perform
• 2:07:56
  Speaker 1: their wonders, working on the mind images of others, while
• 2:08:00
  Speaker 1: remaining invisible themselves. It is all a question of being
• 2:08:03
  Speaker 1: able to see and control the mind images. Sutra twenty two.
• 2:08:12
  Speaker 1: The works which fill out the life span may be
• 2:08:15
  Speaker 1: either immediately or gradually operative. By perfectly concentrated meditation on
• 2:08:20
  Speaker 1: these comes a knowledge of the time of the end,
• 2:08:23
  Speaker 1: as also through signs. A garment which is wet, says
• 2:08:29
  Speaker 1: the commentator, may be hung up to dry and so
• 2:08:32
  Speaker 1: dry rapidly, or it may be rolled in a ball
• 2:08:35
  Speaker 1: and dry slowly, so a fire may blaze or smolder.
• 2:08:41
  Speaker 1: Thus it is with karma, the works that fill out
• 2:08:44
  Speaker 1: the life span. By an insight into the mental forms
• 2:08:47
  Speaker 1: and forces which make up karma, there comes a knowledge
• 2:08:51
  Speaker 1: of the rapidity or slowness of their development, and of
• 2:08:54
  Speaker 1: the time when the debt will be paid. Twenty three.
• 2:09:02
  Speaker 1: By perfectly concentrated meditation on sympathy, compassion, and kindness is
• 2:09:08
  Speaker 1: gained the power of interior union with others. Unity is
• 2:09:14
  Speaker 1: the reality, separateness the illusion. The nearer we come to reality,
• 2:09:20
  Speaker 1: the nearer we come to Unity of heart. Sympathy, compassion,
• 2:09:26
  Speaker 1: kindness are modes of this unity of heart, whereby we
• 2:09:30
  Speaker 1: rejoice with those who rejoice, and weep with those who weep.
• 2:09:34
  Speaker 1: These things are learned by desiring to learn them. Suitra
• 2:09:41
  Speaker 1: twenty four. By perfectly concentrated meditation on power, even such
• 2:09:48
  Speaker 1: power as that of the elephants may be gained. This
• 2:09:53
  Speaker 1: is a pretty image. Elephants possess not only force, but
• 2:09:57
  Speaker 1: poise and fineness of control. They can lift a straw,
• 2:10:02
  Speaker 1: a child's a tree with perfectly judged control and effort.
• 2:10:07
  Speaker 1: So the simile is a good one. By detachment, by
• 2:10:11
  Speaker 1: withdrawing into the soul's reservoir of power, we can gain
• 2:10:14
  Speaker 1: all these force and finesse and poise, the ability to
• 2:10:18
  Speaker 1: handle with equal mastery things small and great, concrete and
• 2:10:22
  Speaker 1: abstract alike. Suit Her twenty five. By bending upon them
• 2:10:30
  Speaker 1: the awakened inner light, there comes a knowledge of things
• 2:10:33
  Speaker 1: subtle or concealed or obscure. As was said at the outset,
• 2:10:41
  Speaker 1: each consciousness is related to all consciousness, and through it
• 2:10:46
  Speaker 1: has a potential consciousness of all things, whether subtle or
• 2:10:50
  Speaker 1: concealed or obscure. An understanding of this great truth will
• 2:10:54
  Speaker 1: come with practice. As one of the wise has said,
• 2:10:58
  Speaker 1: we have no conception of the power of meditation. Sutra
• 2:11:05
  Speaker 1: twenty six. By perfectly concentrated meditation on the sun comes
• 2:11:11
  Speaker 1: a knowledge of the worlds. This has several meanings. First,
• 2:11:17
  Speaker 1: by a knowledge of the constitution of the sun, astronomers
• 2:11:21
  Speaker 1: can understand the kindred nature of the stars, and it
• 2:11:24
  Speaker 1: is said that there is a finer astronomy where the
• 2:11:27
  Speaker 1: spiritual man is the astronomer. But the sun also means
• 2:11:31
  Speaker 1: the soul, and through knowledge of the soul comes a
• 2:11:35
  Speaker 1: knowledge of the realms of life. Sutra twenty seven. By
• 2:11:42
  Speaker 1: perfectly concentrated meditation on the moon comes a knowledge of
• 2:11:47
  Speaker 1: the lunar mansions. Here again are different meanings. The moon
• 2:11:53
  Speaker 1: is first the companion planet, which each day passes backward
• 2:11:58
  Speaker 1: through one mansion of the stars. By watching the moon,
• 2:12:02
  Speaker 1: the boundaries of the mansion are learned with their succession
• 2:12:06
  Speaker 1: in the great time dial of the sky. But the
• 2:12:09
  Speaker 1: moon also symbolizes the analytic mind with its divided realms,
• 2:12:14
  Speaker 1: and these two may be understood through perfectly concentrated meditation.
• 2:12:22
  Speaker 1: Suitra twenty eight. By perfectly concentrated meditation on the fixed
• 2:12:28
  Speaker 1: pole star comes a knowledge of the motion of the stars.
• 2:12:34
  Speaker 1: Addressing duty stern daughter of the voice of God. Wordsworth
• 2:12:39
  Speaker 1: finally said, thou cost preserve the stars from wrong, and
• 2:12:44
  Speaker 1: the most ancient heavens through thee are fresh and strong,
• 2:12:49
  Speaker 1: thus suggesting a profound relation between the moral powers and
• 2:12:53
  Speaker 1: the powers that rule the worlds. So in this sutra,
• 2:12:57
  Speaker 1: the fixed pole Star is the eternal spirit of about
• 2:13:00
  Speaker 1: which all things move, as well as the star towards
• 2:13:03
  Speaker 1: which points the axis of the earth. Deep mysteries attend both,
• 2:13:08
  Speaker 1: and the veil of mystery is only to be raised
• 2:13:11
  Speaker 1: by meditation. By open eyed division of the awakened spiritual man.
• 2:13:19
  Speaker 1: Suit twenty nine, perfectly concentrated meditation on the center of
• 2:13:25
  Speaker 1: force in the lower trunk brings an understanding of the
• 2:13:28
  Speaker 1: order of the bodily powers. We are coming to a
• 2:13:32
  Speaker 1: vitally important part of the teaching of yoga, namely the
• 2:13:36
  Speaker 1: spiritual man's attainment of full self consciousness, the awakening of
• 2:13:40
  Speaker 1: the spiritual man as a self conscious individual behind and
• 2:13:44
  Speaker 1: above the natural man. In this awakening, and in the
• 2:13:48
  Speaker 1: process of gestation which precedes it, there is a close
• 2:13:51
  Speaker 1: relation with the powers of the natural man, which are
• 2:13:54
  Speaker 1: in a certain sense the projection outward and downward of
• 2:13:58
  Speaker 1: the powers of the spiritual man. This is notably true
• 2:14:02
  Speaker 1: of that creative power of the spiritual man, which, when
• 2:14:05
  Speaker 1: embodied in the natural man, becomes the power of generation.
• 2:14:10
  Speaker 1: Not only is this power the cause of the continuance
• 2:14:13
  Speaker 1: of the bodily race of mankind, but further, in the individual,
• 2:14:17
  Speaker 1: it is the key to the dominance of the personal life.
• 2:14:21
  Speaker 1: Rising as it were, through the life channels of the body.
• 2:14:24
  Speaker 1: It flushes the personality with physical force, and maintains and
• 2:14:28
  Speaker 1: colors the illusion that the physical life is the dominant
• 2:14:32
  Speaker 1: and all important expression of life. In due time, when
• 2:14:36
  Speaker 1: the spiritual man has begun to take form, the creative
• 2:14:39
  Speaker 1: force will be drawn off and become operative in building
• 2:14:42
  Speaker 1: the body of the spiritual man, just as it has
• 2:14:45
  Speaker 1: been operative in the building of physical bodies through generation
• 2:14:48
  Speaker 1: in the natural world. Perfectly concentrated meditation on the nature
• 2:14:54
  Speaker 1: of this force means first that rising of the consciousness
• 2:14:59
  Speaker 1: into the spiritual world already described, which gives the one
• 2:15:02
  Speaker 1: sure foothold for meditation, and then from that spiritual point
• 2:15:06
  Speaker 1: of vantage, not only an insight into the creative force
• 2:15:10
  Speaker 1: in its spiritual and physical aspects, but also a gradually
• 2:15:14
  Speaker 1: attained control of this wonderful force, which will mean its
• 2:15:17
  Speaker 1: direction to the body of the spiritual man and its
• 2:15:20
  Speaker 1: gradual withdrawal from the body of the natural man, until
• 2:15:23
  Speaker 1: the over pressure, so general and such a fruitful source
• 2:15:27
  Speaker 1: of misery in our day is abated and purity takes
• 2:15:30
  Speaker 1: the place of passion. This over pressure, which is the
• 2:15:34
  Speaker 1: cause of so many evils and so much of human shame,
• 2:15:38
  Speaker 1: is an abnormal, not a natural condition. It is primarily
• 2:15:42
  Speaker 1: due to spiritual blindness, to blindness regarding the spiritual man,
• 2:15:46
  Speaker 1: and ignorance even of his existence. For by this blind
• 2:15:50
  Speaker 1: ignorance are closed the channels through which were they open,
• 2:15:54
  Speaker 1: the creative force could flow into the body of the
• 2:15:56
  Speaker 1: spiritual man, there building up in immortal vesture. There is
• 2:16:01
  Speaker 1: no cure for blindness, with its consequent over pressure and
• 2:16:04
  Speaker 1: attendant misery and shame, but spiritual vision, spiritual aspiration, sacrifice
• 2:16:12
  Speaker 1: the new birth from above. There is no other way
• 2:16:15
  Speaker 1: to lighten the burden, to lift the misery and shame
• 2:16:17
  Speaker 1: from human life. Therefore, let us follow after sacrifice and aspiration,
• 2:16:23
  Speaker 1: let us seek the light. In this way only shall
• 2:16:26
  Speaker 1: we gain that insight into the order of the bodily powers,
• 2:16:30
  Speaker 1: and that mastery of them, which this sutra implies Sutra thirty.
• 2:16:39
  Speaker 1: By perfectly concentrated meditation on the center of force in
• 2:16:42
  Speaker 1: the well of the throat, there comes the cessation of
• 2:16:45
  Speaker 1: hunger and thirst. We are continuing the study of the
• 2:16:50
  Speaker 1: bodily powers and centers of force in their relation to
• 2:16:53
  Speaker 1: the powers and forces of the spiritual man. We have
• 2:16:57
  Speaker 1: already considered the dominant power of physical life, the creative
• 2:17:01
  Speaker 1: power which secures the continuance of physical life, and further,
• 2:17:05
  Speaker 1: the manner in which, through aspiration and sacrifice, it is
• 2:17:09
  Speaker 1: gradually raised and set to the work of upbuilding the
• 2:17:11
  Speaker 1: body of the spiritual man. We come now to the
• 2:17:15
  Speaker 1: dominant psychic force, the power which manifests itself in speech
• 2:17:20
  Speaker 1: and in virtue, of which the voice may carry so
• 2:17:22
  Speaker 1: much of the personal magnetism, endowing the order with a
• 2:17:25
  Speaker 1: tongue of fire, magical in its power to arouse and
• 2:17:29
  Speaker 1: rule the emotions of his hearers. This emotional power, this
• 2:17:34
  Speaker 1: distinctively psychical force, is the cause of hunger and thirst,
• 2:17:39
  Speaker 1: the psychical hunger and thirst for sensations, which is the
• 2:17:42
  Speaker 1: source of our two sided life of emotionalism, with its
• 2:17:46
  Speaker 1: hopes and fears, its expectations and memories, its desires and hates,
• 2:17:52
  Speaker 1: the source of the psychical power, or perhaps we should
• 2:17:56
  Speaker 1: say its center of activity in the physical body is
• 2:17:59
  Speaker 1: said to be in the cavity of the throat. Thus,
• 2:18:03
  Speaker 1: in the Teityria Upanishad, it is written, there is this
• 2:18:06
  Speaker 1: shining ether in the inner being. Therein is the spiritual
• 2:18:10
  Speaker 1: man formed through thought, immortal golden inward in the palate,
• 2:18:17
  Speaker 1: the organ that hangs down like a nipple, this is
• 2:18:20
  Speaker 1: the womb of Indra, and there where the dividing of
• 2:18:24
  Speaker 1: the hair turns, extending upward to the crown of the head.
• 2:18:28
  Speaker 1: Indra is the name given to the creative power of
• 2:18:30
  Speaker 1: which we have spoken, and which we are told resides
• 2:18:34
  Speaker 1: in the organ which hangs down like a nipple. Inward
• 2:18:37
  Speaker 1: in the palate Sutra thirty one, by perfectly concentrated meditation
• 2:18:45
  Speaker 1: on the center of force in the channel called the
• 2:18:47
  Speaker 1: tortoise formed comes steadfastness. We are concerned now with the
• 2:18:54
  Speaker 1: center of nervous or psychical force below the cavity of
• 2:18:57
  Speaker 1: the throat in the chest, in which is to the
• 2:19:00
  Speaker 1: sensation of fear, the center the disturbance of which sets
• 2:19:04
  Speaker 1: the heart beating miserably with dread, or which produces that
• 2:19:07
  Speaker 1: sense of terror, through which the heart is said to
• 2:19:09
  Speaker 1: stand still. When the truth concerning fear is thoroughly mastered
• 2:19:14
  Speaker 1: through spiritual insight into the immortal, fearless life, then this
• 2:19:17
  Speaker 1: force is perfectly controlled. There is no more fear, just
• 2:19:21
  Speaker 1: as through the control of the psychic power which works
• 2:19:24
  Speaker 1: through the nerve center in the throat, there comes a
• 2:19:26
  Speaker 1: cessation of hunger and thirst. Thereafter, these forces, or their
• 2:19:31
  Speaker 1: spiritual prototypes, are turned to the building of the spiritual man. Always,
• 2:19:36
  Speaker 1: it must be remembered the victory is first a spiritual one.
• 2:19:39
  Speaker 1: Only later does the brink control of the bodily powers
• 2:19:45
  Speaker 1: Sutra thirty two. Through perfectly concentrated meditation on the light
• 2:19:50
  Speaker 1: in the head comes the vision of the masters who
• 2:19:53
  Speaker 1: have attained The tradition is that there is a certain
• 2:19:58
  Speaker 1: center of force in the head PHAs perhaps the penial gland,
• 2:20:01
  Speaker 1: which some of our Western philosophers have supposed to be
• 2:20:04
  Speaker 1: the dwelling of the soul, a center which is, as
• 2:20:07
  Speaker 1: it were the doorway between the natural and the spiritual man.
• 2:20:11
  Speaker 1: It is the seat of that better and wiser consciousness
• 2:20:13
  Speaker 1: behind the outward looking consciousness in the forward part of
• 2:20:15
  Speaker 1: the head, that better and wiser consciousness of the back
• 2:20:19
  Speaker 1: of the mind, which views spiritual things and seeks to
• 2:20:22
  Speaker 1: impress the spiritual view on the outward looking consciousness. In
• 2:20:25
  Speaker 1: the forward part of the head. It is the spiritual
• 2:20:27
  Speaker 1: man seeking to guide the natural man, seeking to bring
• 2:20:30
  Speaker 1: the natural man to concern himself with things of his immortality.
• 2:20:34
  Speaker 1: This is suggested in the words of the Upanishad already quoted.
• 2:20:38
  Speaker 1: There were the dividing of the hair turns extending upward
• 2:20:42
  Speaker 1: to the crown of the head, all of which may
• 2:20:44
  Speaker 1: sound very fantastical until one comes to understand it. It
• 2:20:49
  Speaker 1: is said that when this power is fully awakened, it
• 2:20:51
  Speaker 1: brings a vision of the great companions of the spiritual man,
• 2:20:54
  Speaker 1: those who have already attained, crossing over to the further
• 2:20:57
  Speaker 1: shore of the sea of death and rebirth. Perhaps it
• 2:21:01
  Speaker 1: is to this divine sight that the Master alluded, who
• 2:21:03
  Speaker 1: is reported to have said, I counsel you to buy
• 2:21:06
  Speaker 1: of me, I salve that he may see. It is
• 2:21:11
  Speaker 1: of this same vision of the great companions, the children
• 2:21:14
  Speaker 1: of light, that a seer wrote, Though inland far we be,
• 2:21:18
  Speaker 1: our souls have sight of that immortal sea which brought
• 2:21:22
  Speaker 1: us hither, can in a moment travel thither and see
• 2:21:25
  Speaker 1: the children sport upon the shore, and hear the mighty
• 2:21:29
  Speaker 1: waters rolling evermore Sutra thirty three. Or through the divining
• 2:21:37
  Speaker 1: power of intuition, he knows all things. This is really
• 2:21:42
  Speaker 1: the supplement the spiritual side of the sutra, just translated
• 2:21:46
  Speaker 1: step by step as the better consciousness, the spiritual of
• 2:21:49
  Speaker 1: you gains force in the back of the mind. So
• 2:21:52
  Speaker 1: in the same measure, the spiritual man is gaining the
• 2:21:54
  Speaker 1: power to see, learning to open the spiritual eyes. When
• 2:21:58
  Speaker 1: the eyes are fully opened, the spiritual man and beholds
• 2:22:00
  Speaker 1: the great companion standing about him, he has begun to
• 2:22:03
  Speaker 1: know all things. This divining power of intuition is the
• 2:22:07
  Speaker 1: power which lies above and behind the so called rational mind.
• 2:22:11
  Speaker 1: The rational mind formulates a question and lays it before
• 2:22:14
  Speaker 1: the intuition, which gives a real answer, often immediately distorted
• 2:22:18
  Speaker 1: by the rational mind, yet always embodying a kernel of truth.
• 2:22:22
  Speaker 1: It is by this process through which the rational mind
• 2:22:25
  Speaker 1: brings questions to the intuition for solution, that the truths
• 2:22:29
  Speaker 1: of science are reached the flashes of discovery and genius.
• 2:22:33
  Speaker 1: But this higher power need not work in subordination to
• 2:22:36
  Speaker 1: the so called rational mind. It may act directly as
• 2:22:39
  Speaker 1: full illumination the vision and the faculty Divine Suitra thirty four.
• 2:22:47
  Speaker 1: By perfectly concentrated meditation on the heart, the interior being
• 2:22:52
  Speaker 1: comes the knowledge of consciousness. The heart here seems to mean,
• 2:22:58
  Speaker 1: as it so often does in the Upanishads, the interior
• 2:23:01
  Speaker 1: spiritual nature, the consciousness of the spiritual man, which is
• 2:23:04
  Speaker 1: related to the heart and to the wisdom of the heart.
• 2:23:08
  Speaker 1: By steadily seeking after and finding the consciousness of the
• 2:23:11
  Speaker 1: spiritual man, by coming to consciousness as the spiritual man,
• 2:23:15
  Speaker 1: a perfect knowledge of consciousness will be attained. For the
• 2:23:18
  Speaker 1: consciousness of the spiritual man has this divine quality while
• 2:23:22
  Speaker 1: being and remaining a truly individual consciousness. It at the
• 2:23:25
  Speaker 1: same time flows over as it were and blends with
• 2:23:28
  Speaker 1: the divine consciousness above and about it, the consciousness of
• 2:23:32
  Speaker 1: the great companions. And by showing itself to be one
• 2:23:35
  Speaker 1: with the divine consciousness, it reveals the nature of all consciousness,
• 2:23:39
  Speaker 1: the secret that all consciousness is one and Divine Sutra
• 2:23:46
  Speaker 1: thirty five, the personal self seeks to feast on life.
• 2:23:51
  Speaker 1: Through a failure to perceive the distinction between the personal
• 2:23:54
  Speaker 1: self and the spiritual man, all personal experience really exists
• 2:23:59
  Speaker 1: for the sake of another, namely the spiritual man. By
• 2:24:03
  Speaker 1: perfectly concentrated meditation on experience for the sake of the self,
• 2:24:08
  Speaker 1: comes a knowledge of the spiritual man. The divine ray
• 2:24:13
  Speaker 1: of the Higher Self, which is eternal, impersonal and abstract,
• 2:24:17
  Speaker 1: descends into life and forms a personality, which, through the
• 2:24:21
  Speaker 1: stress and storm of life, is hammered into a definite
• 2:24:23
  Speaker 1: and concrete, self conscious individuality. The problem is to blend
• 2:24:28
  Speaker 1: these two powers, taking the eternal and spiritual being of
• 2:24:32
  Speaker 1: the first and blending with it, transferring into it the
• 2:24:35
  Speaker 1: self conscious individuality of the second, and thus bringing to
• 2:24:38
  Speaker 1: life a third being, the spiritual man, who is heir
• 2:24:42
  Speaker 1: to the immortality of his father, the Higher Self, and
• 2:24:45
  Speaker 1: yet has the self conscious, concrete individuality of his other parent,
• 2:24:49
  Speaker 1: the personal Self. This is the true immaculate conception, the
• 2:24:54
  Speaker 1: new birth from above, conceived of the Holy Spirit. Of
• 2:24:58
  Speaker 1: this new birth, it is said that which is born
• 2:25:01
  Speaker 1: of the Spirit is spirit. Ye must be born again
• 2:25:07
  Speaker 1: rightly understood. Therefore, the whole life of the personal man
• 2:25:11
  Speaker 1: is for another, not for himself. He exists only to
• 2:25:15
  Speaker 1: render his very life and all his experience for the
• 2:25:18
  Speaker 1: building up of the spiritual man. Only through failure to
• 2:25:22
  Speaker 1: see this does he seek enjoyment for himself, seek to
• 2:25:25
  Speaker 1: secure the feast of life for himself, not understanding that
• 2:25:29
  Speaker 1: he must live for the other, live sacrificially offering both
• 2:25:33
  Speaker 1: feasts and his very being on the altar, giving himself
• 2:25:37
  Speaker 1: as a contrition for the building of the spiritual man.
• 2:25:40
  Speaker 1: When he does understand this and lives for the higher Self,
• 2:25:44
  Speaker 1: setting his heart and thought on the higher Self, then
• 2:25:47
  Speaker 1: his sacrifice bears divine fruit. The spiritual man is built up,
• 2:25:51
  Speaker 1: consciousness awakens in him, and he comes fully into being
• 2:25:54
  Speaker 1: as a divine and immortal individuality Sutra thirty six. Thereupon
• 2:26:04
  Speaker 1: are born the divine power of intuition and the hearing,
• 2:26:08
  Speaker 1: the touch, the vision, the taste, and the power of
• 2:26:11
  Speaker 1: smell of the spiritual man. When in virtue of the
• 2:26:16
  Speaker 1: perpetual sacrifice of the personal man, daily and hourly giving
• 2:26:20
  Speaker 1: his life for his divine brother, the spiritual man, and
• 2:26:23
  Speaker 1: through the radiance ever pouring down from the Higher Self,
• 2:26:26
  Speaker 1: eternal in the heavens. The spiritual man comes to birth.
• 2:26:30
  Speaker 1: There awaken him those powers whose psychical counterparts we know
• 2:26:33
  Speaker 1: in the personal man. The spiritual man begins to see,
• 2:26:37
  Speaker 1: to hear, to touch, to taste, and besides the senses
• 2:26:41
  Speaker 1: of the spiritual man, there awakes his mind that divine
• 2:26:44
  Speaker 1: counterpart of the mind of the physical man, the power
• 2:26:48
  Speaker 1: of direct and immediate knowledge, the power of spiritual intuition
• 2:26:52
  Speaker 1: of divination. This power, as we have seen, owes its
• 2:26:56
  Speaker 1: virtue to the unity, the continuity of consciousness, whereby whatever
• 2:27:01
  Speaker 1: is known to any consciousness is knowable by any other consciousness. Thus,
• 2:27:05
  Speaker 1: the consciousness of the spiritual man, who lives above are
• 2:27:08
  Speaker 1: narrow barriers of separateness, is an intimate touch with the
• 2:27:12
  Speaker 1: consciousness of the great companions, and can draw on that
• 2:27:15
  Speaker 1: vast reservoir for all real needs. Thus arises within the
• 2:27:19
  Speaker 1: spiritual man that certain knowledge which is called intuition, divination, illumination.
• 2:27:30
  Speaker 1: End of Book three Sutras one to thirty six, Book
• 2:27:33
  Speaker 1: three Sutras thirty seven to fifty five, Sutra thirty seven.
• 2:27:41
  Speaker 1: These powers stand in contradistinction to the highest spiritual vision.
• 2:27:45
  Speaker 1: In manifestation. There are calls magical powers. The divine man
• 2:27:51
  Speaker 1: is destined to supersede the spiritual man. As the spiritual
• 2:27:54
  Speaker 1: man supersedes the natural man, then the disciple becomes a master.
• 2:27:59
  Speaker 1: The opened power of the spiritual man. Spiritual vision, hearing,
• 2:28:02
  Speaker 1: and touch stand therefore in contradistinction to the higher divine
• 2:28:06
  Speaker 1: power above them, and must in no wise be regarded
• 2:28:09
  Speaker 1: as the end of the way, for the path has
• 2:28:11
  Speaker 1: no end, but rises ever to higher and higher glories.
• 2:28:15
  Speaker 1: The soul's growth and splendor have no limit, so that
• 2:28:18
  Speaker 1: if the spiritual powers we have been considering are regarded
• 2:28:21
  Speaker 1: as in any sense final, they are a hindrance, a
• 2:28:24
  Speaker 1: barrier to the far higher powers of the divine man.
• 2:28:28
  Speaker 1: But viewed from below, from the standpoint of normal physical experience,
• 2:28:32
  Speaker 1: there are powers truly magical. As the power is natural
• 2:28:35
  Speaker 1: to a four dimensional being will appear magical to a
• 2:28:38
  Speaker 1: three dimensional being sux Tra thirty eight. Through the weakening
• 2:28:45
  Speaker 1: of the causes of bondage and by learning the method
• 2:28:47
  Speaker 1: of passing, the consciousness is transferred to the other body
• 2:28:53
  Speaker 1: in due time, after the spiritual man has been formed
• 2:28:55
  Speaker 1: and grown stable through the forces and virtues already enumerated,
• 2:28:59
  Speaker 1: and after this the senses of the spiritual man have awaked.
• 2:29:02
  Speaker 1: There comes the transfer of the dominant consciousness, the sense
• 2:29:05
  Speaker 1: of individuality, from the physical to the spiritual man. Thereafter,
• 2:29:10
  Speaker 1: the physical man is felt to be a secondary, a subordinate,
• 2:29:13
  Speaker 1: an instrument through whom the spiritual man works, and the
• 2:29:16
  Speaker 1: spiritual man is felt to be the real individuality. This is,
• 2:29:20
  Speaker 1: in a sense, the attainment to full salvation and immortal life.
• 2:29:24
  Speaker 1: Yet it is not the final goal or resting place,
• 2:29:27
  Speaker 1: but only the beginning of the greater way. The means
• 2:29:31
  Speaker 1: for this transfer are described as the weakening of the
• 2:29:34
  Speaker 1: causes of bondage and an understanding of the method of
• 2:29:37
  Speaker 1: passing from the one consciousness to the other. The first
• 2:29:41
  Speaker 1: may also be described as detachment, and comes from the
• 2:29:44
  Speaker 1: conquest of the delusion that the personal self is the
• 2:29:47
  Speaker 1: real man. When that delusion abates and is held in check,
• 2:29:52
  Speaker 1: the finer consciousness of the spiritual man begins to shine
• 2:29:55
  Speaker 1: in the background of the mind. The transfer of the
• 2:29:58
  Speaker 1: sense of individuality to this finer consciousness, and thus to
• 2:30:02
  Speaker 1: the spiritual man, then becomes a matter of recollection of attention,
• 2:30:07
  Speaker 1: primarily a matter of taking a deeper interest in the
• 2:30:09
  Speaker 1: life and doings of the spiritual man than in the
• 2:30:12
  Speaker 1: pleasures or occupations of the personality. Therefore it is said,
• 2:30:17
  Speaker 1: they not up for yourselves treasures upon earth, where moth
• 2:30:21
  Speaker 1: and rust cloth corrupt, and where thieves break through and steel,
• 2:30:25
  Speaker 1: but lay up for yourselves treasures in heaven, where neither
• 2:30:28
  Speaker 1: moth nor rust cloth corrupt, and where thieves do not
• 2:30:31
  Speaker 1: break through nor steel. For where your treasure is there
• 2:30:35
  Speaker 1: will your heart be also Sutra thirty nine. Through mastery
• 2:30:42
  Speaker 1: of the upward life comes freedom from the dangers of water, morass,
• 2:30:46
  Speaker 1: and thorny places, and the power of ascension is gained.
• 2:30:52
  Speaker 1: Here is one of the sentences so characteristic of this
• 2:30:55
  Speaker 1: author and indeed of the Eastern Spirit, in which there
• 2:30:58
  Speaker 1: is an obvious exterior meaning, and within this a clear
• 2:31:01
  Speaker 1: interior meaning, not quite so obvious, but far more vital.
• 2:31:06
  Speaker 1: The surface meaning is that by mastery of a certain
• 2:31:08
  Speaker 1: power here called the upward life, and akin to levitation,
• 2:31:13
  Speaker 1: there comes the ability to walk on water or to
• 2:31:15
  Speaker 1: pass over thorny places without wounding the feet. But there
• 2:31:20
  Speaker 1: is a deeper meaning. When we speak of the disciple's
• 2:31:23
  Speaker 1: path as a path of thorns, we is a symbol,
• 2:31:26
  Speaker 1: and the same symbol is used here the upward life
• 2:31:29
  Speaker 1: means something more than the power often manifested in abnormal
• 2:31:33
  Speaker 1: psychical experiences of levitating the physical body or near by
• 2:31:37
  Speaker 1: physical objects. It means the strong power of aspiration, of
• 2:31:42
  Speaker 1: upward will, which first builds and then awakes the spiritual man,
• 2:31:47
  Speaker 1: and finally transfers the conscious individuality to him. For it
• 2:31:51
  Speaker 1: is he who passes safely over the waters of death
• 2:31:54
  Speaker 1: and rebirth and is not pierced by the thorns in
• 2:31:56
  Speaker 1: the path. Therefore, it is said that he who would
• 2:31:59
  Speaker 1: tread the path of power must look for a home
• 2:32:02
  Speaker 1: in the air and afterwards in the ether of this
• 2:32:06
  Speaker 1: upward life. This is written in the Kata Upanishad one
• 2:32:11
  Speaker 1: hundred and one are the hearts channels of these one
• 2:32:14
  Speaker 1: passes to the crown. Going up this he comes to
• 2:32:17
  Speaker 1: the immortal. This is the power of ascension spoken of
• 2:32:22
  Speaker 1: in the Sutra Sutra forty. By mastery of the binding
• 2:32:30
  Speaker 1: life comes radiance. In the Upanishads, it is said that
• 2:32:34
  Speaker 1: this binding life unites the upward life to the downward life,
• 2:32:38
  Speaker 1: and these lives have their analogies in the vital breaths
• 2:32:41
  Speaker 1: in the body. The thought in the text seems to
• 2:32:44
  Speaker 1: be that when the personality is brought thoroughly under control
• 2:32:48
  Speaker 1: of the spiritual man through the life currents which bind
• 2:32:50
  Speaker 1: them together. The personality is endowed with a new force,
• 2:32:54
  Speaker 1: a strong personal magnetism. One might call it such as
• 2:32:58
  Speaker 1: is often an appendage of genius. But the text seems
• 2:33:02
  Speaker 1: to mean more than this, and to have in view
• 2:33:05
  Speaker 1: the vesture of the color of the sun attributed by
• 2:33:07
  Speaker 1: the Upanishads to the spiritual man, that vesture which a
• 2:33:11
  Speaker 1: disciple has thus described, The Lord shall change our vile body,
• 2:33:16
  Speaker 1: that it may be fashioned like unto his glorious body.
• 2:33:20
  Speaker 1: Perhaps body of radiance would better translate the Greek. In
• 2:33:25
  Speaker 1: both these passages, the teaching seems to be that the
• 2:33:28
  Speaker 1: body of the full grown spiritual man is radiant or
• 2:33:31
  Speaker 1: luminous for those at least who have anointed their eyes
• 2:33:34
  Speaker 1: with eyes salve, so that they see Sutra forty one.
• 2:33:42
  Speaker 1: From perfectly concentrated meditation on the correlation of hearing and
• 2:33:46
  Speaker 1: the ether comes the power of spiritual hearing. Physical sound,
• 2:33:52
  Speaker 1: we are told, is carried by the air, or by water, iron,
• 2:33:56
  Speaker 1: or some other medium on the same plane as substance.
• 2:34:01
  Speaker 1: But there is a finer hearing whose medium of transmission
• 2:34:04
  Speaker 1: would seem to be the ether. Perhaps not that ether
• 2:34:07
  Speaker 1: which carries light, heat, and magnetic waves, but it may
• 2:34:11
  Speaker 1: be the far finer ether through which the power of
• 2:34:14
  Speaker 1: gravity works. For while light or heat or magnetic waves
• 2:34:18
  Speaker 1: traveling from the Sun to the Earth take eight minutes
• 2:34:21
  Speaker 1: for the journey, it is mathematically certain that the pole
• 2:34:25
  Speaker 1: of gravitation does not take as much as eight seconds,
• 2:34:28
  Speaker 1: or even the eighth of a second. The pole of
• 2:34:31
  Speaker 1: gravitation travels, it would seem as quick as thought. So
• 2:34:36
  Speaker 1: it may well be that in thought transference or telepathy,
• 2:34:39
  Speaker 1: the thoughts travel by the same way, carried by the
• 2:34:43
  Speaker 1: same thought swift medium. The transfer of a word by
• 2:34:47
  Speaker 1: telepathy is the simplest and earliest form of the divine
• 2:34:50
  Speaker 1: hearing of the spiritual man. As that power grows, and
• 2:34:54
  Speaker 1: as through perfectly concentrated meditation, the spiritual man comes into
• 2:34:59
  Speaker 1: more complete mass of it, he GRoWES able to hear
• 2:35:02
  Speaker 1: and clearly distinguish the speech of the great companions who
• 2:35:05
  Speaker 1: counsel and comfort him on his way. They may speak
• 2:35:09
  Speaker 1: to him either in wordless thoughts or in perfectly definite
• 2:35:13
  Speaker 1: words and sentences Sutra forty two. By perfectly concentrated meditation
• 2:35:23
  Speaker 1: on the correlation of the body with the ether, and
• 2:35:25
  Speaker 1: by thinking of it as light as thistle down, will
• 2:35:28
  Speaker 1: come the power to traverse the ether. It has been
• 2:35:34
  Speaker 1: said that he who would tread the path of power
• 2:35:36
  Speaker 1: must look for a home in the air, and afterwards
• 2:35:39
  Speaker 1: in the ether. This would seem to mean, besides the
• 2:35:43
  Speaker 1: constant injunction to detachment, that he must be prepared to
• 2:35:46
  Speaker 1: inhabit first a psychic and then an etheric body, the
• 2:35:51
  Speaker 1: former being the body of dreams, the latter the body
• 2:35:54
  Speaker 1: of the spiritual man when he wakes up on the
• 2:35:56
  Speaker 1: other side of dreamland. The gradual customing of the consciousness
• 2:36:01
  Speaker 1: to its new etheric vesture, its gradual acclimatization, so to speak,
• 2:36:05
  Speaker 1: and the etheric body of the spiritual man, is what
• 2:36:08
  Speaker 1: our text seems to contemplate Sutra forty three. When that
• 2:36:16
  Speaker 1: condition of consciousness is reached, which is far reaching and
• 2:36:20
  Speaker 1: not confined to the body, which is outside the body
• 2:36:23
  Speaker 1: and not conditioned by it, then the veil which conceals
• 2:36:26
  Speaker 1: the light is worn away. Perhaps the best comment on
• 2:36:33
  Speaker 1: this is afforded by the words of Paul, I knew
• 2:36:37
  Speaker 1: a man in Christ above fourteen years ago. Whether in
• 2:36:40
  Speaker 1: the body I cannot tell, or whether out of the body,
• 2:36:43
  Speaker 1: I cannot tell. God knoweth such a one caught up
• 2:36:48
  Speaker 1: to the third Heaven, and I knew such a man,
• 2:36:51
  Speaker 1: whether in the body or out of the body, I
• 2:36:53
  Speaker 1: cannot tell. God knoweth how that he was caught up
• 2:36:57
  Speaker 1: into paradise and heard unspeakable or unspoken words which it
• 2:37:02
  Speaker 1: is not lawful for a man to utter. The condition
• 2:37:07
  Speaker 1: is briefly that of the awakened spiritual man who sees
• 2:37:11
  Speaker 1: and hears beyond the veil Sutra forty four. Mastery of
• 2:37:19
  Speaker 1: the elements comes from perfectly concentrated meditation on their five forms,
• 2:37:23
  Speaker 1: the gross, the elemental, the subtle, the inherent, the proposive.
• 2:37:29
  Speaker 1: These five forms are analogous to those recognized by modern
• 2:37:32
  Speaker 1: physics solid, liquid, gaseous, radiant, and ionic. When the piercing
• 2:37:38
  Speaker 1: vision of the awakened spiritual man is directed to the
• 2:37:41
  Speaker 1: forms of matter from within, as it were, from behind
• 2:37:44
  Speaker 1: the scenes, then perfect mastery over the beggarly elements is attained.
• 2:37:49
  Speaker 1: This is perhaps equivalent to the injunction inquire of the earth,
• 2:37:53
  Speaker 1: the air, and the water, of the secrets they hold
• 2:37:56
  Speaker 1: for you. The development of your inner senses will enable
• 2:38:00
  Speaker 1: you to do this Sutra forty five. Thereupon will come
• 2:38:07
  Speaker 1: the manifestation of the atomic and other powers, which are
• 2:38:11
  Speaker 1: the endowment of the body, together with its unassailable force.
• 2:38:17
  Speaker 1: The body in question is, of course, the etheric body
• 2:38:20
  Speaker 1: of the spiritual man. He is said to possess eight powers.
• 2:38:24
  Speaker 1: The atomic the power of assimilating himself with the nature
• 2:38:28
  Speaker 1: of the atom, which will perhaps involve, the power to
• 2:38:31
  Speaker 1: disintegrate material forms. The power of levitation, the power of
• 2:38:36
  Speaker 1: limitless extension, the power of boundless reach, so that, as
• 2:38:40
  Speaker 1: the commentator says, he can touch the moon with the
• 2:38:43
  Speaker 1: tip of his finger. The power to accomplish his will,
• 2:38:47
  Speaker 1: the power of gravitation, the correlative of levitation, the power
• 2:38:52
  Speaker 1: of command, the power of creative will. These are the
• 2:38:56
  Speaker 1: endowments of the spiritual man. Further, the spiritual body is unassailable.
• 2:39:02
  Speaker 1: Fire burns it not, water wets it not, the sword
• 2:39:06
  Speaker 1: cleaves it not, dry winds parch it not. And it
• 2:39:10
  Speaker 1: is said the spiritual man can impart something of this
• 2:39:13
  Speaker 1: quality and temper to his bodily. Vesture Sutra forty six, shapeliness, beauty, force,
• 2:39:24
  Speaker 1: the temper of the diamonds. These are the endowments of
• 2:39:27
  Speaker 1: that body. The spiritual man is shapely, beautiful, strong, firm
• 2:39:34
  Speaker 1: is the diamond. Therefore it is written these things Saith
• 2:39:39
  Speaker 1: the son of God, who hath his eyes like unto
• 2:39:41
  Speaker 1: a flame of fire, and his feet are like fine brass.
• 2:39:45
  Speaker 1: Heath it overcometh and keepeth my works unto the end
• 2:39:49
  Speaker 1: to him. While I give power over the nations, and
• 2:39:51
  Speaker 1: he shall rule them with a rod of iron, And
• 2:39:54
  Speaker 1: I will give him the Morning Star Sutra forty seven.
• 2:40:01
  Speaker 1: Mastery over the powers of perception and action come through
• 2:40:04
  Speaker 1: perfectly concentrated meditation on their five fold forms, namely, their
• 2:40:09
  Speaker 1: power to grasp their distinctive nature, the element of self
• 2:40:12
  Speaker 1: consciousness in them, their inheritance, and their purpulsiveness. Take for example, sight.
• 2:40:21
  Speaker 1: This possesses first the power to grasp, apprehend, perceive. Second,
• 2:40:26
  Speaker 1: it has its distinctive form of perception, that is visual perception. Third,
• 2:40:32
  Speaker 1: it always carries with its operations self consciousness, the thought
• 2:40:36
  Speaker 1: I perceive. Fourth, sight has the power of extension through
• 2:40:41
  Speaker 1: the whole field of vision, even to the utmost star. Fifth,
• 2:40:46
  Speaker 1: it is used for the purposes of the seer. So
• 2:40:49
  Speaker 1: with the other senses. Perfectly concentrated meditation on each sense
• 2:40:54
  Speaker 1: a viewing it from behind and within, as is possible,
• 2:40:57
  Speaker 1: for the spiritual man brings a mass of the scope
• 2:41:00
  Speaker 1: and true character of each sense and of the world
• 2:41:03
  Speaker 1: on which they report collectively Sutra forty eight. Thence comes
• 2:41:12
  Speaker 1: the power swiftest thought, independent of instruments, and the mastery
• 2:41:16
  Speaker 1: over matter. We are further enumerting the endowments of the
• 2:41:22
  Speaker 1: spiritual man. Among these is the power to traverse space
• 2:41:26
  Speaker 1: with the swiftness of thought, so that whatever place the
• 2:41:29
  Speaker 1: spiritual man thinks of to that he goes in that
• 2:41:32
  Speaker 1: place he already is thought now has become his means
• 2:41:36
  Speaker 1: of locomotion. He is therefore independent of instruments, and can
• 2:41:41
  Speaker 1: bring his force to bear directly wherever he wills Sutra
• 2:41:47
  Speaker 1: forty nine. When the spiritual man is perfectly disentangled from
• 2:41:51
  Speaker 1: the psychic body, he attains to mastery over all things
• 2:41:55
  Speaker 1: and to a knowledge of all. Spiritual man is enmeshed
• 2:42:01
  Speaker 1: in the web of the emotions desire, fear, ambition, passion,
• 2:42:06
  Speaker 1: and impeded by the mental forms of separateness and materialism.
• 2:42:11
  Speaker 1: When these meshes are sundered, these obstacles completely overcome, then
• 2:42:15
  Speaker 1: the spiritual man stands forth in his own wide world,
• 2:42:18
  Speaker 1: strong mighty wise, he uses divine powers with the divine
• 2:42:24
  Speaker 1: scope and energy, working together with divine companions to such
• 2:42:29
  Speaker 1: a one. It is said, thou art now a disciple,
• 2:42:33
  Speaker 1: able to stand, able to hear, able to see, able
• 2:42:37
  Speaker 1: to speak. Thou hast conquered desire and attained to self knowledge.
• 2:42:41
  Speaker 1: Thou hast seen thy soul in its bloom, and recognized
• 2:42:44
  Speaker 1: it and heard the voice of the silence Sutra fifty
• 2:42:53
  Speaker 1: By absence of all self indulgence, at this point, when
• 2:42:56
  Speaker 1: the seeds of bondage to sorrow are destroyed, pure spiritual
• 2:42:59
  Speaker 1: being is attained. The seeking of indulgence for the personal self,
• 2:43:05
  Speaker 1: whether through passion or ambition, sows the seed of future sorrow.
• 2:43:10
  Speaker 1: For this self indulgence of the personality is a double
• 2:43:13
  Speaker 1: sin against the real, a sin against the cleanness of life,
• 2:43:17
  Speaker 1: and a sin against the universal being, which permits no
• 2:43:20
  Speaker 1: exclusive particular good, since in the real all spiritual possessions
• 2:43:24
  Speaker 1: are held in common. This twofold sin brings its reacting punishment,
• 2:43:29
  Speaker 1: its confining bondage to sorrow, but ceasing from self indulgence
• 2:43:33
  Speaker 1: brings purity, liberation spiritual life. Sutra fifty one. There should
• 2:43:42
  Speaker 1: be complete overcoming of allurement or pride in the invitations
• 2:43:46
  Speaker 1: of the different realms of life, lest attachment to things
• 2:43:49
  Speaker 1: evil arise. Once more. The commentator tells us that disciples
• 2:43:56
  Speaker 1: seekers for union are of four degrees. First those who
• 2:44:01
  Speaker 1: are entering the path, second those who are in the
• 2:44:04
  Speaker 1: realm of allurements. Third, those who have won the victory
• 2:44:08
  Speaker 1: over matter and the senses. Fourth, those who stand firm
• 2:44:11
  Speaker 1: in pure spiritual life. To the second, especially, the caution
• 2:44:16
  Speaker 1: in the text is addressed. More modern teachers would express
• 2:44:20
  Speaker 1: the same truth by a warning against the delusions and
• 2:44:22
  Speaker 1: fascinations of the psychic realm which open around the disciple
• 2:44:26
  Speaker 1: as he breaks through into the unseen worlds. These are
• 2:44:29
  Speaker 1: the dangers of the ante room. Safety lies in passing
• 2:44:33
  Speaker 1: on swiftly into the inner chamber him that overcometh, Will
• 2:44:38
  Speaker 1: I make a pillar in the temple of My God,
• 2:44:41
  Speaker 1: and he shall go no more out Sutra fifty two.
• 2:44:47
  Speaker 1: From perfectly concentrated meditation on the divisions of time and
• 2:44:51
  Speaker 1: their succession comes that wisdom which is born of discernment.
• 2:44:56
  Speaker 1: The Upanishads say of the liberated that he has passed
• 2:45:00
  Speaker 1: beyond the triad of time. He no longer sees life
• 2:45:03
  Speaker 1: as projected into past, present, and future. Since these are
• 2:45:07
  Speaker 1: forms of the mind, but beholds all things spread out
• 2:45:10
  Speaker 1: in the quiet light of the eternal, this would seem
• 2:45:14
  Speaker 1: to be the same thought, and to point to that
• 2:45:16
  Speaker 1: clear eyed spiritual perception which is above time, that wisdom
• 2:45:20
  Speaker 1: born of the unveiling of time's delusion. Then shall the
• 2:45:24
  Speaker 1: disciple live neither in the present nor the future, but
• 2:45:27
  Speaker 1: in the eternal. Sutra fifty three. Hence comes discernment between
• 2:45:35
  Speaker 1: things which are of like nature, not distinguished by difference
• 2:45:39
  Speaker 1: of kind, character, or position. Here, as also in the
• 2:45:44
  Speaker 1: preceding sutra, we are close to the doctrine that distinctions
• 2:45:47
  Speaker 1: of order, time, and space are creations of the mind,
• 2:45:51
  Speaker 1: the threefold prism through which the real object appears to
• 2:45:54
  Speaker 1: us distorted and refracted. When the prism is withdrawn, the
• 2:45:59
  Speaker 1: object returned learns to its primal unity, no longer distinguishable
• 2:46:03
  Speaker 1: by the mind, yet clearly knowable by that high power
• 2:46:06
  Speaker 1: of spiritual discernment, of illumination, which is above the mind.
• 2:46:13
  Speaker 1: Sutra fifty four. The wisdom which is born of discernment
• 2:46:17
  Speaker 1: is starlike. It discerns all things and all conditions of things.
• 2:46:22
  Speaker 1: It discerns without succession simultaneously that wisdom. That intuitive divining
• 2:46:30
  Speaker 1: power is starlike, says the commentator, because it shines with
• 2:46:34
  Speaker 1: its own light, because it rises on high and illumines.
• 2:46:37
  Speaker 1: All things nought is hid from it, whether things past,
• 2:46:41
  Speaker 1: things present, or things to come, For it is beyond
• 2:46:44
  Speaker 1: the threefold form of time, so that all things are
• 2:46:47
  Speaker 1: spread before together in the single light of the divine.
• 2:46:51
  Speaker 1: This power has been beautifully described by Columba. Some there are,
• 2:46:56
  Speaker 1: though very few, to whom divine grace has granted this,
• 2:47:00
  Speaker 1: that they can clearly and most distinctly see, at one
• 2:47:03
  Speaker 1: and the same moment, as though under one ray of
• 2:47:06
  Speaker 1: the sun, even the entire circuit of the whole world,
• 2:47:09
  Speaker 1: with its surroundings of ocean and sky, the inmost part
• 2:47:13
  Speaker 1: of their mind being marvelously enlarged. Sutra fifty five. When
• 2:47:20
  Speaker 1: the vesture and the spiritual man are alike pure, then
• 2:47:24
  Speaker 1: perfect spiritual life is attained. The vesture, says the commentator,
• 2:47:30
  Speaker 1: must first be washed pure of all stains of passion
• 2:47:33
  Speaker 1: and darkness, and the seeds of future sorrow must be
• 2:47:36
  Speaker 1: burned up utterly. Then both the vesture and the wearer
• 2:47:40
  Speaker 1: of the vesture being alike pure, the spiritual man enters
• 2:47:44
  Speaker 1: into perfect spiritual life. End of Book three Introduction to
• 2:47:52
  Speaker 1: Book four. The third book of the Sutras has fairly
• 2:47:56
  Speaker 1: completed the history of the birth and growth of the
• 2:47:58
  Speaker 1: spiritual man, the enumeration of his powers, at least so
• 2:48:02
  Speaker 1: far as concerns that first epoch in his immortal life,
• 2:48:05
  Speaker 1: which immediately succeeds and supersedes the life of the natural man.
• 2:48:10
  Speaker 1: In the fourth book, we are to consider what one
• 2:48:12
  Speaker 1: might call the mechanism of salvation, the ideally simple working
• 2:48:16
  Speaker 1: of cosmic law, which brings the spiritual man to birth, growth,
• 2:48:20
  Speaker 1: and fullness of power, and prepares him for the splendid,
• 2:48:23
  Speaker 1: toilsome further stages of his great journey home. The Sutras
• 2:48:28
  Speaker 1: are here brief to obscurity. Only a few words, for example,
• 2:48:32
  Speaker 1: are given to the great triune mystery and illusion of time,
• 2:48:36
  Speaker 1: a phraser who indicates the sweep of some universal law.
• 2:48:40
  Speaker 1: Yet it is hoped that by keeping our eyes fixed
• 2:48:42
  Speaker 1: on the spiritual man, remembering that he is the hero
• 2:48:45
  Speaker 1: of the story, and that all that is written concerns
• 2:48:48
  Speaker 1: him and his adventures, we may be able to find
• 2:48:51
  Speaker 1: our way through this thicket of tangled words and keep
• 2:48:54
  Speaker 1: in our hands the clue to the mystery. The last
• 2:48:58
  Speaker 1: part of the last book needs little introduction. In a sense,
• 2:49:01
  Speaker 1: it is the most important part of the whole treatise,
• 2:49:04
  Speaker 1: since it unmasks the nature of the personality, that psychical mind,
• 2:49:08
  Speaker 1: which is the wakeful enemy of all who seek to
• 2:49:10
  Speaker 1: tread the path. Even now we can hear it whispering
• 2:49:14
  Speaker 1: the doubt whether that can be a good path, which
• 2:49:17
  Speaker 1: thus sets mind at defiance. If this then be the
• 2:49:21
  Speaker 1: most vital and fundamental part of the teaching, should it
• 2:49:24
  Speaker 1: not stand at the very beginning. It may seem so
• 2:49:27
  Speaker 1: at first, But had it stood there, we should not
• 2:49:30
  Speaker 1: have comprehended it. For he who would know the doctrine
• 2:49:33
  Speaker 1: must lead the life doing the will of his father,
• 2:49:37
  Speaker 1: which is in heaven. End of introduction to Book four,
• 2:49:43
  Speaker 1: Book four Sutra one. Psychic and spiritual powers may be inborn,
• 2:49:51
  Speaker 1: or they may be gained by the use of drugs,
• 2:49:54
  Speaker 1: or by incantations, or by fervor, or by meditation. Spiritual
• 2:50:02
  Speaker 1: powers have been enumerated and described in the preceding section.
• 2:50:06
  Speaker 1: They are the normal powers of the spiritual man, the antetype,
• 2:50:09
  Speaker 1: the divine edition of the powers of the natural man.
• 2:50:13
  Speaker 1: Through these powers, the spiritual man stands, sees, hears speaks
• 2:50:19
  Speaker 1: in the spiritual world, as the physical man stands sees
• 2:50:23
  Speaker 1: hears speaks in the natural world. There is a counterfeit
• 2:50:29
  Speaker 1: presentment of the spiritual man in the world of dreams,
• 2:50:32
  Speaker 1: a shadow, lord of shadows, who has his own dreamy
• 2:50:36
  Speaker 1: powers of vision, of hearing, of movement. He has left
• 2:50:40
  Speaker 1: the natural without reaching the spiritual. He has set forth
• 2:50:44
  Speaker 1: from the shore, but has not gained the further verge
• 2:50:47
  Speaker 1: of the river. He is borne along by the stream,
• 2:50:50
  Speaker 1: with no foothold on either shore, leaving the actual. He
• 2:50:55
  Speaker 1: has fallen short of the real, caught in the limbo
• 2:50:58
  Speaker 1: of vanities and illusions. The cause of this aberran phantasm
• 2:51:03
  Speaker 1: is always the worship of a false, vain self, the
• 2:51:07
  Speaker 1: lord of dreams within one's own breast. This is the
• 2:51:11
  Speaker 1: psychic man, lord of delusive and bewildering psychic powers. Spiritual powers,
• 2:51:19
  Speaker 1: like intellectual or artistic gifts, may be inborn the fruit,
• 2:51:24
  Speaker 1: that is, of seeds planted and reared with toil in
• 2:51:28
  Speaker 1: a former birth. So also the powers of the psychic
• 2:51:32
  Speaker 1: man may be inborn a delusive harvest from seeds of delusion.
• 2:51:39
  Speaker 1: Psychical powers may be gained by drugs, as poverty, shame,
• 2:51:43
  Speaker 1: debasement may be gained by the self. Same drugs. In
• 2:51:48
  Speaker 1: their action, they are baneful, cutting the man off from
• 2:51:51
  Speaker 1: consciousness of the restraining power of his divine nature, so
• 2:51:54
  Speaker 1: that his forces break forth exuberant like the laughter of drunkards,
• 2:51:59
  Speaker 1: and he sees in he things delusive. While sinking, he
• 2:52:03
  Speaker 1: believes that he has risen, growing weaker, he thinks himself
• 2:52:07
  Speaker 1: full of strength. Beholding illusions, he takes them to be true.
• 2:52:13
  Speaker 1: Such are the powers gained by drugs. They are holy psychic,
• 2:52:17
  Speaker 1: since the real powers, the spiritual, can never be so gained.
• 2:52:23
  Speaker 1: Incantations are affirmations of half truth concerning spirit and matter,
• 2:52:28
  Speaker 1: what is and what is not, which work upon the
• 2:52:30
  Speaker 1: mind and slowly build up a wraith of powers and
• 2:52:33
  Speaker 1: a delusive well being. These two are of the psychic
• 2:52:37
  Speaker 1: realm of dreams. Lastly, there are the true powers of
• 2:52:42
  Speaker 1: the spiritual man, built up and realized in meditation through
• 2:52:46
  Speaker 1: reverent obedience to spiritual law, to the pure condition of
• 2:52:50
  Speaker 1: being in the divine realm sutrato, the transfer of powers
• 2:52:59
  Speaker 1: from one venture to another comes through the flow of
• 2:53:02
  Speaker 1: the natural creative forces. Here, if we can perceive it
• 2:53:08
  Speaker 1: is the whole secret of spiritual birth, growth, and life.
• 2:53:12
  Speaker 1: Spiritual being, like all being, is but an expression of
• 2:53:16
  Speaker 1: the self, of the inherent power and being of Atma.
• 2:53:20
  Speaker 1: Inherent in the self are consciousness and will, which have
• 2:53:24
  Speaker 1: as their lordly heritage the wide sweep of the universe
• 2:53:27
  Speaker 1: throughout eternity. For the self is one with the eternal,
• 2:53:31
  Speaker 1: and the consciousness of the Self may make itself manifest
• 2:53:34
  Speaker 1: as seeing, hearing, tasting, feeling, or whatsoever perceptive powers there
• 2:53:40
  Speaker 1: may be. Just as the white sunlight may divide into
• 2:53:43
  Speaker 1: many colored rays, so may the will of the self
• 2:53:47
  Speaker 1: manifest itself in the uttering of words, or in handling,
• 2:53:52
  Speaker 1: or in moving, and whatever powers of action there are
• 2:53:55
  Speaker 1: throughout the seven worlds. Where the Self is, there will
• 2:53:59
  Speaker 1: its power be. It is but a question of the
• 2:54:03
  Speaker 1: vesture through which these powers shall shine forth. And wherever
• 2:54:07
  Speaker 1: the consciousness and desire of the ever creative Self are fixed,
• 2:54:10
  Speaker 1: there will a vesture be built up. Where the heart is,
• 2:54:14
  Speaker 1: there will the treasure be also. Since through the ages
• 2:54:17
  Speaker 1: the desire of the Self has been toward the natural world,
• 2:54:21
  Speaker 1: wherein the self sought to mirror himself, that he may
• 2:54:23
  Speaker 1: know himself. Therefore a vesture of natural elements came into being,
• 2:54:28
  Speaker 1: through which blossomed forth the self's powers of perceiving and
• 2:54:30
  Speaker 1: of will, the power to see, to hear, to speak,
• 2:54:34
  Speaker 1: to walk, to handle. And when the self thus come
• 2:54:38
  Speaker 1: to self consciousness, and with it to a knowledge of
• 2:54:41
  Speaker 1: his imprisonment, shall set his desire on the divine and
• 2:54:44
  Speaker 1: real world, and raise his consciousness there too. The spiritual
• 2:54:48
  Speaker 1: vesture shall be built up for him there, with its
• 2:54:50
  Speaker 1: expression of his inherent powers. Nor will migration thither be
• 2:54:55
  Speaker 1: difficult for the self, since the divine is no strange
• 2:54:58
  Speaker 1: or form land for him, but the house of his home,
• 2:55:02
  Speaker 1: where he dwells. From Everlasting Sutra three, the apparent immediate
• 2:55:11
  Speaker 1: cause is not the true cause of the creative nature powers.
• 2:55:15
  Speaker 1: But like the husbandman in his field, it takes obstacles away.
• 2:55:21
  Speaker 1: The husbandman tills his field, breaking up the clods of
• 2:55:25
  Speaker 1: earth into fine mold, penetrable to air and rain. He
• 2:55:29
  Speaker 1: sows his seed, carefully covering it for fear of birds
• 2:55:32
  Speaker 1: and the wind. He waters the seed laden earth, turning
• 2:55:36
  Speaker 1: the little rills from the irrigation tank. Now this way
• 2:55:39
  Speaker 1: and that, removing obstacles from the channels, until the even
• 2:55:43
  Speaker 1: howl of water vitalizes the whole field, and so the
• 2:55:47
  Speaker 1: plants germinate and grow, first the blade, then the ear,
• 2:55:53
  Speaker 1: then the full corn in the ear. But it is
• 2:55:56
  Speaker 1: not the husbandman who makes them grow. It is first
• 2:56:00
  Speaker 1: the miraculous plasmic power in the grain of seed, which
• 2:56:04
  Speaker 1: brings forth after its kind. Then the alchemy of sunlight, which,
• 2:56:09
  Speaker 1: in the presence of the green coloring matter of leaves,
• 2:56:12
  Speaker 1: gathers hydrogen from the water and carbon from the gases
• 2:56:15
  Speaker 1: in the air, and mingles them in the hydrocarbons of
• 2:56:18
  Speaker 1: plant growth. And finally the holy occult vital powers of
• 2:56:22
  Speaker 1: the plant itself, stored up through ages and flowing down
• 2:56:26
  Speaker 1: from the primal sources of life. The husbandman but removes
• 2:56:31
  Speaker 1: the obstacles. He plants and waters, but God gives the increase.
• 2:56:38
  Speaker 1: So with the finer husbandman of diviner fields he tills
• 2:56:42
  Speaker 1: and sows. But the growth of the spiritual man comes
• 2:56:46
  Speaker 1: through the surge and flow of divine creative forces and powers.
• 2:56:50
  Speaker 1: Here again God gives the increase. The Divine Self puts
• 2:56:55
  Speaker 1: forth for the manifestation of its powers, a new and
• 2:56:59
  Speaker 1: finer vesture, the body of the spiritual man. Sutra four
• 2:57:08
  Speaker 1: Vestures of consciousness are built up in conformity with the
• 2:57:12
  Speaker 1: feeling of selfhood. The self, says a great teacher, in turn,
• 2:57:18
  Speaker 1: attaches itself to three vestures, first to the physical body,
• 2:57:23
  Speaker 1: then to the finer body, and thirdly to the puzzle body.
• 2:57:28
  Speaker 1: Finally it stands forth radiance, luminous, joyous as the self.
• 2:57:34
  Speaker 1: When the self attributes itself to the physical body, there
• 2:57:37
  Speaker 1: arises the states of bodily consciousness built up about the
• 2:57:41
  Speaker 1: physical self. When the self, breaking through this first illusion,
• 2:57:46
  Speaker 1: begins to see and feel itself in the finer body,
• 2:57:49
  Speaker 1: to find selfhood there, then the states of consciousness of
• 2:57:53
  Speaker 1: the finer body come into being. Or, to speak exactly,
• 2:57:57
  Speaker 1: the finer body and its states of consciousness a rise
• 2:58:00
  Speaker 1: and grow together. But the self must not dwell permanently there.
• 2:58:05
  Speaker 1: It must learn to find itself in the causal body,
• 2:58:09
  Speaker 1: to build up the wide and luminous fields of consciousness
• 2:58:12
  Speaker 1: that belong to that. Nor must it dwell forever there,
• 2:58:16
  Speaker 1: for there remains the fourth state, the divine, with its
• 2:58:20
  Speaker 1: own splendor and everlastingness. It is all a question of
• 2:58:25
  Speaker 1: the states of consciousness, all a question of raising the
• 2:58:28
  Speaker 1: sense of selfhood until it dwells forever in the eternal
• 2:58:36
  Speaker 1: sutrifive in the different fields of manifestation. The consciousness, though one,
• 2:58:44
  Speaker 1: is the elective cause of many states of consciousness. Here
• 2:58:49
  Speaker 1: is the splendid teaching of oneness that lies at the
• 2:58:52
  Speaker 1: heart of the Eastern wisdom. Consciousness is ultimately one, everywhere
• 2:58:57
  Speaker 1: and forever, the eternal the Father is the one's self
• 2:59:02
  Speaker 1: of all beings, and so in each individual, who is
• 2:59:06
  Speaker 1: but a facet of that self, consciousness is one. Whether
• 2:59:10
  Speaker 1: it breaks through as the dull fire of physical life,
• 2:59:14
  Speaker 1: or the murky flame of the psychic and passional, or
• 2:59:18
  Speaker 1: the radiance of the spiritual man, or the full glory
• 2:59:21
  Speaker 1: of the divine, it is ever the light, not but
• 2:59:25
  Speaker 1: the light. The one consciousness is the effective cause of
• 2:59:29
  Speaker 1: all states of consciousness on every plane. Sutra six. Among
• 2:59:39
  Speaker 1: states of consciousness, that which is born of contemplation is
• 2:59:43
  Speaker 1: free from the seed of future sorrow. Where the consciousness
• 2:59:49
  Speaker 1: breaks forth in the physical body and the full play
• 2:59:52
  Speaker 1: of bodily life begins, its progression carries with it inevitable limitations.
• 2:59:58
  Speaker 1: Birth involves death, Meetings have their partings, Hunger alternates with satiety,
• 3:00:07
  Speaker 1: Age follows on the heels of youth. So do the
• 3:00:11
  Speaker 1: states of consciousness run along the circle of birth and death.
• 3:00:16
  Speaker 1: With the psychic, the alternation between prize and penalty is swifter.
• 3:00:21
  Speaker 1: Hope has its shadow of fear, or it is no hope.
• 3:00:26
  Speaker 1: Exclusive love is tortured by jealousy. Pleasure passes through deadness
• 3:00:31
  Speaker 1: into pain. Pain, surcease brings pleasure back again. So here
• 3:00:37
  Speaker 1: too the states of consciousness run their circle. In all
• 3:00:41
  Speaker 1: psychic states there is egotism, which indeed is the very
• 3:00:45
  Speaker 1: essence of the psychic. And where there is egotism, there
• 3:00:48
  Speaker 1: is ever the seed of future sorrow. Desire carries bondage
• 3:00:53
  Speaker 1: in its womb. But where the pure spiritual consciousness begins,
• 3:00:58
  Speaker 1: free from self and stain, the ancient law of retaliation ceases,
• 3:01:03
  Speaker 1: the penalty of sorrow lapses and is no more imposed.
• 3:01:06
  Speaker 1: The soul now passes no longer from sorrow to sorrow,
• 3:01:11
  Speaker 1: but from glory to glory. Its growth and splendor have
• 3:01:14
  Speaker 1: no limit. The good passes to better best suit his seven.
• 3:01:25
  Speaker 1: The works of followers after union make neither for bright
• 3:01:28
  Speaker 1: pleasure nor for dark pain. The works of others make
• 3:01:33
  Speaker 1: for pleasure or pain, or a mingling of these. The
• 3:01:38
  Speaker 1: man of desire wins from his works the reward of
• 3:01:41
  Speaker 1: pleasure or incurs the penalty of pain, or, as so
• 3:01:45
  Speaker 1: often happens in life, his garden like the passionate mood
• 3:01:49
  Speaker 1: of the lover. His part pleasure and part pain. Works
• 3:01:53
  Speaker 1: done with self seeking bear within them the seeds of
• 3:01:56
  Speaker 1: future sorrow. Conversely, according to the present pain, his future gain.
• 3:02:04
  Speaker 1: But for him who is gone beyond desire, whose desire
• 3:02:07
  Speaker 1: is set on the eternal, neither pain to be avoided
• 3:02:10
  Speaker 1: nor pleasure to be gained inspires his work. He fears
• 3:02:14
  Speaker 1: no hell and desires no heaven. His one desire is
• 3:02:18
  Speaker 1: to know the will of the Father and finish his work.
• 3:02:21
  Speaker 1: He comes directly in line with the divine will, and
• 3:02:24
  Speaker 1: works cleanly and immediately, without longing or fear. His heart
• 3:02:29
  Speaker 1: dwells in the eternal. All his desires are set on
• 3:02:32
  Speaker 1: the eternal. Sutre eight. From the force inherent in works
• 3:02:40
  Speaker 1: comes the manifestation of those dynamic mind images which are
• 3:02:44
  Speaker 1: conformable to the ripening out of each of these works.
• 3:02:48
  Speaker 1: We are now to consider the general mechanism of karma,
• 3:02:51
  Speaker 1: in order that we may pass on to the consideration
• 3:02:53
  Speaker 1: of him who is free from karma. Karma, indeed, is
• 3:02:57
  Speaker 1: the concern of the personal man of his bondage freedom.
• 3:03:01
  Speaker 1: It is a succession of the forces which built up
• 3:03:03
  Speaker 1: the personal man, reproducing themselves in one personality after another. Now,
• 3:03:09
  Speaker 1: let us take an imaginary case to see how these
• 3:03:12
  Speaker 1: forces may work out. Let us think of a man
• 3:03:15
  Speaker 1: with murderous intent in his heart, striking with a dagger
• 3:03:19
  Speaker 1: at his enemy. He makes a red wound in his
• 3:03:22
  Speaker 1: victim's breast. At the same instant he paints in his
• 3:03:26
  Speaker 1: own mind a picture of that wound, a picture dynamic
• 3:03:30
  Speaker 1: with all the fierce will power he has put into
• 3:03:32
  Speaker 1: his murderous blow. In other words, he has made a
• 3:03:36
  Speaker 1: deep wound in his own psychic body. And when he
• 3:03:39
  Speaker 1: comes to be born again, that body will become his
• 3:03:42
  Speaker 1: outermost vesture, upon which, with its wound still there, bodily
• 3:03:46
  Speaker 1: tissue will be built up. So the man will be
• 3:03:49
  Speaker 1: born maimed or with the predisposition to some mortal injury.
• 3:03:53
  Speaker 1: He is unguarded at that point, and any trifling accidental
• 3:03:57
  Speaker 1: blow will pierce the broken joints of his psychic armour. Thus,
• 3:04:02
  Speaker 1: to the dynamic mind, images manifest themselves, coming to the surface,
• 3:04:06
  Speaker 1: so that works done in the past may ripen and
• 3:04:09
  Speaker 1: come to fruition sutur nine. Works separated by different nature
• 3:04:18
  Speaker 1: or place or time are brought together by the correspondence
• 3:04:21
  Speaker 1: between memory and dynamic impression. Just as in the ripening
• 3:04:27
  Speaker 1: out of mind images into bodily conditions, the effect is
• 3:04:31
  Speaker 1: brought about by the ray of creative force sent down
• 3:04:33
  Speaker 1: by the Self. Somewhat as the light of the magic
• 3:04:36
  Speaker 1: lantern projects the details of a picture on the screen,
• 3:04:39
  Speaker 1: revealing the hidden and making secret things palpable and visible.
• 3:04:44
  Speaker 1: So does this divine ray exercise a selective power on
• 3:04:46
  Speaker 1: thy dynamic mind images, bringing together into one day of
• 3:04:50
  Speaker 1: life the seeds gathered for many days. The memory constantly
• 3:04:54
  Speaker 1: exemplifies this power. A passage of poetry will call up
• 3:04:58
  Speaker 1: in the mind like passages of many poe read at
• 3:05:01
  Speaker 1: different times. So a prayer may call up many prayers
• 3:05:06
  Speaker 1: in like manner. The same overruling selective power, which is
• 3:05:11
  Speaker 1: a ray of the higher Self, gathers together from different
• 3:05:14
  Speaker 1: births and times and places those mind images which are
• 3:05:17
  Speaker 1: conformable and may be grouped in the frame of a
• 3:05:20
  Speaker 1: single life or a single event. Through this grouping, visible
• 3:05:24
  Speaker 1: body conditions or outward circumstances are brought about, and by
• 3:05:28
  Speaker 1: these the soul is taught and trained. Just as the
• 3:05:33
  Speaker 1: dynamic mind images of desire ripen out in bodily conditions
• 3:05:36
  Speaker 1: and circumstances, so the far more dynamic powers of aspiration,
• 3:05:41
  Speaker 1: wherein the soul reaches toward the eternal, have their fruition
• 3:05:44
  Speaker 1: in a finer world building the vesture of the spiritual man. Ten.
• 3:05:52
  Speaker 1: The series of dynamic mind images is beginningless because desire
• 3:05:56
  Speaker 1: is everlasting. The whole series of dynamic mind images, which
• 3:06:02
  Speaker 1: make up the entire history of the personal man, is
• 3:06:05
  Speaker 1: a part of the mechanism which the self employs to
• 3:06:07
  Speaker 1: mirror itself in a reflection, to embody its powers in
• 3:06:11
  Speaker 1: an outward form, to the end of self expression, self realization,
• 3:06:16
  Speaker 1: self knowledge. Therefore, the initial impulse behind these dynamic mind
• 3:06:21
  Speaker 1: images comes from the self and is the descending ray
• 3:06:24
  Speaker 1: of the self, so that it cannot be said that
• 3:06:26
  Speaker 1: there is any first member of the series of images
• 3:06:29
  Speaker 1: from which the rest arose. The impulse is beginningless since
• 3:06:33
  Speaker 1: it comes from the Self, which is everlast. Desire is
• 3:06:37
  Speaker 1: not to cease, it is to turn to the eternal
• 3:06:41
  Speaker 1: and so become aspiration. Sutra eleven. Since the dynamic mind
• 3:06:50
  Speaker 1: images are held together by impulses of desire, by the
• 3:06:53
  Speaker 1: wish for personal reward, by the substratum of mental habit,
• 3:06:58
  Speaker 1: by the support of outer things desire. Therefore, when these cease,
• 3:07:02
  Speaker 1: the self reproduction of dynamic mind images ceases. We are
• 3:07:08
  Speaker 1: still concerned with the personal life in its bodily vesture,
• 3:07:12
  Speaker 1: and with the process whereby the forces which have upheld
• 3:07:15
  Speaker 1: it are gradually transferred to the life of the spiritual
• 3:07:18
  Speaker 1: man and build up for him his finer vesture in
• 3:07:21
  Speaker 1: a finer world. How is the current to be changed?
• 3:07:25
  Speaker 1: How is the flow of self reproductive mind images, which
• 3:07:29
  Speaker 1: have built the conditions of life after life in this
• 3:07:31
  Speaker 1: world of bondage to be checked? That the time of
• 3:07:34
  Speaker 1: imprisonment may come to an end the day of libration dawn.
• 3:07:39
  Speaker 1: The answer is given in the suitre just translated. The
• 3:07:42
  Speaker 1: driving force is withdrawn and directed to the upbuilding of
• 3:07:45
  Speaker 1: the spiritual body. When the building impulses and forces are withdrawn,
• 3:07:50
  Speaker 1: the tendency to manifest a new psychical body, a new
• 3:07:54
  Speaker 1: body of bondage ceases with them suit or twelve. The
• 3:08:03
  Speaker 1: difference between that which is past and that which has
• 3:08:06
  Speaker 1: not yet come, According to their natures, depends on the
• 3:08:09
  Speaker 1: difference a phase of their properties. Here we come to
• 3:08:14
  Speaker 1: a high and difficult matter which has always been held
• 3:08:17
  Speaker 1: to be of great moment in the Eastern wisdom, the
• 3:08:20
  Speaker 1: thought that the division of time into past, present, and
• 3:08:23
  Speaker 1: future is in great measure an illusion, that past, present,
• 3:08:28
  Speaker 1: future all dwell together in the eternal now. The discernment
• 3:08:34
  Speaker 1: of this truth has been held to be so necessarily
• 3:08:37
  Speaker 1: a part of wisdom that one of the names of
• 3:08:39
  Speaker 1: the enlightened is he who has passed beyond the three times, past, present, future.
• 3:08:47
  Speaker 1: So the Western Master said before Abraham, was I am,
• 3:08:51
  Speaker 1: and again I am with you, always unto the end
• 3:08:54
  Speaker 1: of the world. Using the eternal present for past and
• 3:08:58
  Speaker 1: future alike with the same purpose, the Master speaks of
• 3:09:02
  Speaker 1: himself as the Alpha and the omega, the beginning and
• 3:09:06
  Speaker 1: the end, the first and the last, and a master
• 3:09:10
  Speaker 1: of our own days. Writes, I feel even irritated at
• 3:09:13
  Speaker 1: having to use these three clumsy words, past, present, and future,
• 3:09:19
  Speaker 1: miserable concepts of the objective phases of the subjective whole.
• 3:09:23
  Speaker 1: They are about as ill adapted for the purpose as
• 3:09:26
  Speaker 1: an axe for fine carving in the eternal now, both
• 3:09:31
  Speaker 1: past and future are consummated. Bjorklund, the Swedish philosopher has
• 3:09:37
  Speaker 1: Well stated the same truth. Neither past nor future can exist.
• 3:09:42
  Speaker 1: To God, he lives undividedly without limitations, and needs not
• 3:09:47
  Speaker 1: as man to plot out his existence in a series
• 3:09:49
  Speaker 1: of moments. Eternity, then, is not identical with unending time.
• 3:09:54
  Speaker 1: It is a different form of existence related to time
• 3:09:57
  Speaker 1: as the perfect to the imperfect. Man as an entity
• 3:10:00
  Speaker 1: for himself, must have the natural limitations for the part
• 3:10:05
  Speaker 1: conceived by God. Man is eternal in the divine sense,
• 3:10:09
  Speaker 1: but conceived by himself. Man's eternal life is clothed in
• 3:10:13
  Speaker 1: the limitations we call time. The eternal is a constant
• 3:10:16
  Speaker 1: present without beginning or end, without past or future Sutra thirteen.
• 3:10:26
  Speaker 1: These properties, whether manifest or latent, are of the nature
• 3:10:29
  Speaker 1: of the three potencies. The three potencies are the three
• 3:10:34
  Speaker 1: manifested modifications of the one primal material, which stands opposite
• 3:10:38
  Speaker 1: to perceiving consciousness. These three potencies are called substance, force, darkness,
• 3:10:47
  Speaker 1: or viewed rather for their moral coloring goodness, passion, inertness.
• 3:10:54
  Speaker 1: Every material manifestation is a projection of substance into the
• 3:10:58
  Speaker 1: empty space of darkness. Every mental state is either good
• 3:11:03
  Speaker 1: or passional, or inert. So whether subjective or objective, latent
• 3:11:08
  Speaker 1: or manifest. All things that present themselves to the perceiving
• 3:11:12
  Speaker 1: consciousness are compounded of these three. This is a fundamental
• 3:11:16
  Speaker 1: doctrine of the Sanchia system Sutra fourteen. The external manifestation
• 3:11:24
  Speaker 1: of an object takes place when the transformations are in
• 3:11:27
  Speaker 1: the same phase. We should be inclined to express the
• 3:11:31
  Speaker 1: same law by saying, for example, that a sound is
• 3:11:34
  Speaker 1: audible when it consists of vibrations within the compass of
• 3:11:36
  Speaker 1: the auditory nerve. That an object is visible when, either
• 3:11:40
  Speaker 1: directly or by reflection, it sends forth luminiferous vibrations within
• 3:11:44
  Speaker 1: the compass of the retina, and the optic nerve vibrations
• 3:11:48
  Speaker 1: below or above that compass make no impression at all,
• 3:11:50
  Speaker 1: and the object remains invisible, as for example, a kettle
• 3:11:54
  Speaker 1: of boiling water in a dark room, though the kettle
• 3:11:57
  Speaker 1: is sending forth heat vibrations closely akin toilight. So when
• 3:12:02
  Speaker 1: the vibrations of the object and those of the perceptive
• 3:12:04
  Speaker 1: power are in the same phase, the external manifestation of
• 3:12:07
  Speaker 1: the object takes place. There seems to be a further
• 3:12:11
  Speaker 1: suggestion that the appearance of an object in the present
• 3:12:15
  Speaker 1: or its remaining hidden. The past or future is likewise
• 3:12:19
  Speaker 1: a question of phase, and just as the range of
• 3:12:22
  Speaker 1: vibrations perceived might be increased by the development of finer senses,
• 3:12:26
  Speaker 1: so the perception of things past and things to come
• 3:12:30
  Speaker 1: may be easy from a higher point of view. Sutra fifteen.
• 3:12:37
  Speaker 1: The paths of material things and of states of consciousness
• 3:12:40
  Speaker 1: are distinct, as is manifest from the fact that the
• 3:12:43
  Speaker 1: same object may produce different impressions in different minds. Having
• 3:12:49
  Speaker 1: shown that our bodily condition and circumstances depend on karma,
• 3:12:53
  Speaker 1: while karma depends on perception and will, the sage recognizes
• 3:12:57
  Speaker 1: the fact that from this may be drawn the false
• 3:12:59
  Speaker 1: to day action that material things are no wise different
• 3:13:02
  Speaker 1: from states of minds. The same thought has occurred and
• 3:13:05
  Speaker 1: still occurs to all philosophers, and by various reasonings, they
• 3:13:09
  Speaker 1: all come to the same wise conclusion that the material
• 3:13:13
  Speaker 1: world is not made by the mood of any human mind,
• 3:13:16
  Speaker 1: but is rather the manifestation of the totality of invisible being,
• 3:13:20
  Speaker 1: whether we call this mahat with the ancients or ether
• 3:13:24
  Speaker 1: with the moderns Sutra sixteen. Nor do material objects depend
• 3:13:33
  Speaker 1: upon a single mind, for how could they remain objective
• 3:13:36
  Speaker 1: to others if that mind ceased to think of them.
• 3:13:42
  Speaker 1: This is but a further development of the thought of
• 3:13:44
  Speaker 1: the perceiving Sutra, carrying on the thought that while the
• 3:13:47
  Speaker 1: universe is spiritual, yet its material expression is ordered consistent
• 3:13:52
  Speaker 1: rules by law, not subject to the whims or affirmations
• 3:13:56
  Speaker 1: of a single mind. Unwelcome material things may be escaped
• 3:13:59
  Speaker 1: by spiritual growth, by rising to a realm above them,
• 3:14:03
  Speaker 1: and not by denying their existence on their own plane,
• 3:14:07
  Speaker 1: so that our system is neither materialistic nor idealistic in
• 3:14:11
  Speaker 1: the extreme sense, but rather intuitional and spiritual, holding that
• 3:14:15
  Speaker 1: matter is the manifestation of spirit as a whole, a
• 3:14:18
  Speaker 1: reflection or externalization of spirit, and like spirit everywhere obedient
• 3:14:23
  Speaker 1: to law. The path of liberation is not through denial
• 3:14:27
  Speaker 1: of matter, but through denial of the wills of self,
• 3:14:31
  Speaker 1: through obedience and that aspiration which builds the vesture of
• 3:14:35
  Speaker 1: the spiritual man Suitra seventeen. An object is perceived or
• 3:14:44
  Speaker 1: not perceived, according as the mind is or is not
• 3:14:47
  Speaker 1: tinged with the color of the object. The simplest manifestation
• 3:14:53
  Speaker 1: of this is the matter of attention. Our minds apprehend
• 3:14:57
  Speaker 1: what they wish to apprehend, all else passes unnoticed, or
• 3:15:02
  Speaker 1: on the other hand, we perceive what we resent, as
• 3:15:06
  Speaker 1: for example, the noise of a passing train, while others
• 3:15:10
  Speaker 1: used to the sound do not notice it at all.
• 3:15:14
  Speaker 1: But the deeper meaning is that, out of the vast
• 3:15:16
  Speaker 1: totality of objects ever present in the universe, the mind
• 3:15:20
  Speaker 1: perceives only those which can form to the hue of
• 3:15:23
  Speaker 1: its karma. The rest remain unseen, even though close at hand.
• 3:15:29
  Speaker 1: This spiritual law has been well expressed by Emerson. Through
• 3:15:34
  Speaker 1: solidest eternal things, the man finds his road as if
• 3:15:38
  Speaker 1: they did not subsist, and does not once suspect their being.
• 3:15:42
  Speaker 1: As soon as he needs a new object, suddenly he
• 3:15:44
  Speaker 1: beholds it and no longer attempts to pass through it,
• 3:15:48
  Speaker 1: but takes another way. When he has exhausted for the
• 3:15:52
  Speaker 1: time the nourishment to be drawn from any one person
• 3:15:55
  Speaker 1: or thing, that object is withdrawn from his observation, and
• 3:15:59
  Speaker 1: though still in his immediate neighborhood, he does not suspect
• 3:16:02
  Speaker 1: its presence. Nothing is dead. Men feign themselves dead and
• 3:16:08
  Speaker 1: endure mock funerals and mournful obituaries, And there they stand,
• 3:16:13
  Speaker 1: looking out of the window, sound and well in some
• 3:16:16
  Speaker 1: new and strange disguise. Jesus is not dead, he is
• 3:16:21
  Speaker 1: very well alive. Nor John, nor Paul, nor Mahomet nor Aristotle.
• 3:16:29
  Speaker 1: At times we believe we have seen them all and
• 3:16:32
  Speaker 1: could easily tell the names under which they go Sutra eighteen.
• 3:16:41
  Speaker 1: The movements of the psychic nature are perpetually objects of perception,
• 3:16:45
  Speaker 1: since the spiritual man, who is the lord of them,
• 3:16:48
  Speaker 1: remains unchanging. Here is teaching of the utmost import both
• 3:16:53
  Speaker 1: for understanding and for practice. To the psychic nature. Belong
• 3:16:59
  Speaker 1: all the ebb and flow of emotion, all hoping and fearing,
• 3:17:02
  Speaker 1: desire and hate, the things that make the multitude of
• 3:17:06
  Speaker 1: men and women deem themselves happy or miserable. To it.
• 3:17:10
  Speaker 1: Also belong the measuring and comparing, the doubt and questioning, which,
• 3:17:14
  Speaker 1: for the same multitude make up mental life. So that
• 3:17:18
  Speaker 1: there results the emotion soaked personality, with its dark and
• 3:17:21
  Speaker 1: narrow view of life, the shivering, terror driven personality that
• 3:17:25
  Speaker 1: is life itself for all but all of mankind. Yet
• 3:17:32
  Speaker 1: the personality is not the true man, not the living
• 3:17:34
  Speaker 1: soul at all, but only a spectacle which the true
• 3:17:37
  Speaker 1: man observes. Let us understand this, therefore, and er ourselves
• 3:17:42
  Speaker 1: up inwardly to the height of the spiritual man, who,
• 3:17:45
  Speaker 1: standing in the quiet light of the eternal, looks down
• 3:17:48
  Speaker 1: serene upon this turmoil of the outer life. One first
• 3:17:55
  Speaker 1: masters the personality the mind by thus looking down on
• 3:17:58
  Speaker 1: it from above from within, by steadily watching its ebb
• 3:18:01
  Speaker 1: and flow as objective outward and therefore not the real self.
• 3:18:07
  Speaker 1: This standing back is the first step detachment. The second
• 3:18:12
  Speaker 1: to maintain the vantage ground thus gained is recollection Suitour nineteen.
• 3:18:22
  Speaker 1: The mind is not self luminous, since it can be
• 3:18:25
  Speaker 1: seen as an object. This is a further step toward
• 3:18:30
  Speaker 1: overthrowing the tyranny of the mind, the psychic nature of
• 3:18:33
  Speaker 1: emotion and mental measuring this psychic self, the personality claims
• 3:18:37
  Speaker 1: to be absolute, asserting that life is ferish, and through
• 3:18:40
  Speaker 1: it it seeks to impose on the whole being of
• 3:18:42
  Speaker 1: man its narrow, materialistic, faithless view of life and the universe.
• 3:18:47
  Speaker 1: It would clip the wings of the soaring soul. But
• 3:18:51
  Speaker 1: the soul dethrones the tyrant by perceiving and steadfastly affirming
• 3:18:56
  Speaker 1: that the psychic self is no true self at all,
• 3:18:58
  Speaker 1: not self luminous, but only an object of observation watched
• 3:19:02
  Speaker 1: by the serene eyes of the spiritual man suit or twenty.
• 3:19:11
  Speaker 1: Nor could the mind at the same time know itself
• 3:19:13
  Speaker 1: and things external to it suit Or twenty. Nor could
• 3:19:20
  Speaker 1: the mind at the same time know itself and things
• 3:19:22
  Speaker 1: external to it. The truth is that the mind knows
• 3:19:26
  Speaker 1: neither external things, nor itself. Its measuring and analyzing, its
• 3:19:30
  Speaker 1: hoping and fearing, hating and desiring never give it a
• 3:19:34
  Speaker 1: true measure of life, nor any sense of real values.
• 3:19:38
  Speaker 1: Ceaselessly active, it never really attains to knowledge, or if
• 3:19:42
  Speaker 1: we admit its knowledge, it ever falls short of wisdom,
• 3:19:45
  Speaker 1: which comes only through intuition. The vision of the spiritual
• 3:19:48
  Speaker 1: man life cannot be known by the mind. Its secrets
• 3:19:52
  Speaker 1: cannot be learned through the mind. The proof is the
• 3:19:56
  Speaker 1: ceaseless strife and contradictions of opinion among those who trust
• 3:19:59
  Speaker 1: in them mind. Much less can the mind know itself,
• 3:20:03
  Speaker 1: the more so because it is pervaded by the illusion
• 3:20:05
  Speaker 1: that it truly knows truly is true. Knowledge of the
• 3:20:10
  Speaker 1: mind comes first when the spiritual man arising, stands detached,
• 3:20:15
  Speaker 1: regarding the mind from above with quiet eyes and seeing
• 3:20:18
  Speaker 1: it for the tangled web of psychic forces that it
• 3:20:21
  Speaker 1: truly is. But the truth is divined long before it
• 3:20:24
  Speaker 1: is clearly seen, and then begins the long battle of
• 3:20:27
  Speaker 1: the mind against the real, the mind fighting doggedly, craftly
• 3:20:32
  Speaker 1: for its supremacy suit Tra. Twenty one. If the mind
• 3:20:40
  Speaker 1: be thought of as seen by another more inward mind,
• 3:20:44
  Speaker 1: then there would be an endless series of perceiving minds
• 3:20:47
  Speaker 1: and a confusion of memories. One of the expedients by
• 3:20:53
  Speaker 1: which the mind seeks to deny and thwart the soul
• 3:20:56
  Speaker 1: when it feels that it is beginning to be circumvented
• 3:20:59
  Speaker 1: and seen through, is to assert that this seeing is
• 3:21:02
  Speaker 1: the work of a part of itself, one part observing
• 3:21:04
  Speaker 1: the other, and thus leaving no need nor place for
• 3:21:08
  Speaker 1: the spiritual man to this strategy. The argument is opposed
• 3:21:12
  Speaker 1: by our philosopher that this would be no true solution,
• 3:21:16
  Speaker 1: but only a postponement of the solution, for we should
• 3:21:19
  Speaker 1: have to find yet another part of the mind to
• 3:21:21
  Speaker 1: view the first observing part, and then another to observe this,
• 3:21:24
  Speaker 1: and so on endlessly. The true solution is that the
• 3:21:29
  Speaker 1: spiritual man looks down upon the psychic nature and observes
• 3:21:32
  Speaker 1: it when he views the psychic picture's gallery. This is memory,
• 3:21:37
  Speaker 1: which would be a hopeless inextricable confusion. If we thought
• 3:21:40
  Speaker 1: of one part of the mind with its memories, viewing
• 3:21:42
  Speaker 1: another part with memories of its own, the solution of
• 3:21:46
  Speaker 1: the mystery lies not in the mind, but beyond it
• 3:21:50
  Speaker 1: and the luminous life of the risen lord, the spiritual
• 3:21:54
  Speaker 1: man suit Your twenty two. When the psychical nature takes
• 3:22:01
  Speaker 1: on the form of the spiritual intelligence by reflecting it,
• 3:22:05
  Speaker 1: then the self becomes conscious of its own spiritual intelligence.
• 3:22:11
  Speaker 1: We are considering a stage of spiritual life at which
• 3:22:14
  Speaker 1: the psychical nature has been cleansed and purified. Formerly it
• 3:22:19
  Speaker 1: reflected in its plastic substance the images of the earthy, purified,
• 3:22:24
  Speaker 1: Now it reflects the image of the heavenly, giving the
• 3:22:27
  Speaker 1: spiritual intelligence a visible form. The self beholding that visible
• 3:22:32
  Speaker 1: form in which its spiritual intelligence has, as it were,
• 3:22:36
  Speaker 1: taken palpable shape, thereby reaches self recognition, self comprehension. The
• 3:22:42
  Speaker 1: self sees itself in this mirror, and thus becomes not
• 3:22:45
  Speaker 1: only conscious, but self conscious. This is, from one point
• 3:22:49
  Speaker 1: of view, the purpose of the whole evolutionary process. Suture
• 3:22:57
  Speaker 1: twenty three. The psychic nature taking on the color of
• 3:23:02
  Speaker 1: the sere and of things seen, leads to the perception
• 3:23:05
  Speaker 1: of all objects. In the unregenerate man, the psychic nature
• 3:23:12
  Speaker 1: is saturated with images of material things, of things seen
• 3:23:15
  Speaker 1: or heard, or tasted or felt, and this web of
• 3:23:18
  Speaker 1: dynamic images forms the ordinary material and driving power of life.
• 3:23:23
  Speaker 1: The sensation of sweet things tasted clamors to be renewed
• 3:23:27
  Speaker 1: and drives the man into effort to obtain its renewal.
• 3:23:30
  Speaker 1: So he adds image to image, each dynamic and importunate,
• 3:23:34
  Speaker 1: piling up sin's intolerable burden. Then comes regeneration and the
• 3:23:40
  Speaker 1: washing away of sin through the fiery creative power of
• 3:23:43
  Speaker 1: the soul, which burns out the stains of the psychic gesture,
• 3:23:46
  Speaker 1: purifying it as gold is refined in the furnace. The
• 3:23:49
  Speaker 1: suffering of regeneration springs from this indispensable purifying. Then the
• 3:23:55
  Speaker 1: psychic gesture begins to take on the color of the soul,
• 3:23:58
  Speaker 1: no longer stained, but sephie used with golden light, and
• 3:24:02
  Speaker 1: the man red generate gleams with the radiance of eternity.
• 3:24:07
  Speaker 1: Thus the spiritual man puts on fair raiment for of
• 3:24:10
  Speaker 1: this cleansing. It is said, through your sins be as scarlet,
• 3:24:14
  Speaker 1: they shall be white as snow, though they be as crimson,
• 3:24:18
  Speaker 1: they shall be as wool Suitra twenty four. The psychic nature,
• 3:24:27
  Speaker 1: which has been printed with mind images of innumerable material things,
• 3:24:30
  Speaker 1: exists now for the spiritual man, building for him the mind,
• 3:24:36
  Speaker 1: once the tyrant, is now the slave, recognized as outward separate,
• 3:24:41
  Speaker 1: not self a well trained instrument to the spiritual man.
• 3:24:46
  Speaker 1: For it is not ordained for the spiritual man that,
• 3:24:49
  Speaker 1: finding his high realm, he shall enter altogether there and
• 3:24:52
  Speaker 1: pass out of the vision of mankind. It is true
• 3:24:55
  Speaker 1: that he dwells in heaven, but he also dwells on earth.
• 3:24:58
  Speaker 1: He has angels and archangels, the hosts of the just
• 3:25:01
  Speaker 1: made perfect for his familiar friends. But he has at
• 3:25:04
  Speaker 1: the same time found a new kinship with the prone
• 3:25:06
  Speaker 1: children of men, who stumble and sin in the dark.
• 3:25:10
  Speaker 1: Finding sinlessness, he finds also that the world's sin and
• 3:25:13
  Speaker 1: shame are his, not to share, but to atone. Finding
• 3:25:17
  Speaker 1: kinship with angels, he likewise finds his part in the
• 3:25:20
  Speaker 1: toil of angels, the toil for the redemption of the world.
• 3:25:24
  Speaker 1: For this work, he who now stands in the heavenly realm,
• 3:25:28
  Speaker 1: needs his instrument on earth. In this instrument he finds
• 3:25:32
  Speaker 1: ready to his hand, and fitted and perfected by the
• 3:25:35
  Speaker 1: very struggles he has waged against it and the personality
• 3:25:38
  Speaker 1: the mind of the personal man, this one's tyrant is
• 3:25:43
  Speaker 1: now his servant and perfect ambassador, bearing witness before men
• 3:25:47
  Speaker 1: of heavenly things, and even in this present world, doing
• 3:25:50
  Speaker 1: the will and working the works of the Father Suitra
• 3:25:56
  Speaker 1: twenty five. For him who discerns between the mind and
• 3:26:00
  Speaker 1: the spiritual man, there comes perfect fruition of the longing
• 3:26:04
  Speaker 1: after the real being of the self. How many times
• 3:26:08
  Speaker 1: in the long struggle have the soul's aspirations seemed but
• 3:26:11
  Speaker 1: a hopeless, impossible dream, a madman's counsel of perfection. Yet
• 3:26:16
  Speaker 1: every finest, most impossible aspiration shall be realized, and ten
• 3:26:20
  Speaker 1: times more than realized, once the long, arduous fight against
• 3:26:23
  Speaker 1: the mind and the mind's world view is one, And
• 3:26:27
  Speaker 1: then it will be seen that unfaith and despair were
• 3:26:29
  Speaker 1: but weapons of the minds to daunt the soul and
• 3:26:32
  Speaker 1: put off the day when the neck of the mind
• 3:26:34
  Speaker 1: shall be put under the foot of the soul. Have
• 3:26:38
  Speaker 1: you aspired well nigh hopeless after immortality he shall be
• 3:26:41
  Speaker 1: paid by entering the immortality of God. Have you aspired
• 3:26:45
  Speaker 1: in misery and pain? After consoling healing love, you shall
• 3:26:49
  Speaker 1: be made a dispenser of the divine love of God
• 3:26:51
  Speaker 1: himself to weary souls. Have you sought ardently in your
• 3:26:56
  Speaker 1: day of feebleness. After power, you shall wield power immortal, infinite,
• 3:27:01
  Speaker 1: with God working the works of God. Have you, in
• 3:27:06
  Speaker 1: lonely darkness longed for companionship and consolation. You shall have
• 3:27:11
  Speaker 1: angels and archangels for your friends and all the immortal
• 3:27:13
  Speaker 1: hosts of the dawn. These are the fruits of victory.
• 3:27:17
  Speaker 1: Therefore overcome, these are the prizes of regeneration. Therefore, die
• 3:27:23
  Speaker 1: to self, that you may rise again to God suit
• 3:27:28
  Speaker 1: your twenty six. Thereafter, the whole personal being bends towards illumination,
• 3:27:34
  Speaker 1: toward eternal life. This is part of the secret of
• 3:27:39
  Speaker 1: the soul. That salvation means not merely that a soul
• 3:27:42
  Speaker 1: shall be cleansed and raised to heaven, but that the
• 3:27:44
  Speaker 1: whole realm of the natural power shall be redeemed. Building
• 3:27:48
  Speaker 1: up even in this present world the kingly figure of
• 3:27:50
  Speaker 1: the spiritual man. The traditions of the ages are full
• 3:27:53
  Speaker 1: of his footsteps. Majestic, uncomprehended shadows, myths, demi gods fill
• 3:27:59
  Speaker 1: the memories of all the nobler peoples. But the time
• 3:28:02
  Speaker 1: cometh when he shall be known no longer demigod, nor myth,
• 3:28:06
  Speaker 1: nor shadow, but the ever present Redeemer, working amid man
• 3:28:10
  Speaker 1: for the life and cleansing of all souls Suitra twenty seven.
• 3:28:17
  Speaker 1: In the eternals of the batique, other thoughts will arise
• 3:28:20
  Speaker 1: through the impression of the dynamic mind images. The battle
• 3:28:25
  Speaker 1: is long and arduous. Let there be no mistake as
• 3:28:28
  Speaker 1: to that go not forth to this battle without counting
• 3:28:31
  Speaker 1: the cost ages have gone to the strengthening of the foe.
• 3:28:35
  Speaker 1: Ages of conflict must be spent ere the foe, wholly conquered,
• 3:28:38
  Speaker 1: becomes a servant. The souls minister to mankind. And from
• 3:28:43
  Speaker 1: these long past ages, in hours when the contest flags
• 3:28:46
  Speaker 1: will come new foes, mind born children springing up to
• 3:28:49
  Speaker 1: fight for mind reinforcements coming from forgotten years, forgotten lives.
• 3:28:55
  Speaker 1: For once this conflict is begun, it can be ended
• 3:28:58
  Speaker 1: only by sweeping victory, an unconditional, unreserved surrender of the
• 3:29:02
  Speaker 1: vanquished suitor. Twenty eight. These are to be overcome, as
• 3:29:10
  Speaker 1: it was taught that hindrances should be overcome. These new
• 3:29:15
  Speaker 1: enemies and fears are to be overcome by ceaselessly renewing
• 3:29:18
  Speaker 1: the fight, by a steadfast, dogged persistence, whether in victory
• 3:29:22
  Speaker 1: or defeat, which shall put the stubbornness of the rocks
• 3:29:24
  Speaker 1: to shame. For the soul is older than all things
• 3:29:27
  Speaker 1: and invincible. It is of the very nature of the
• 3:29:30
  Speaker 1: soul to be unconquerable. Therefore, fight on undaunted, knowing that
• 3:29:35
  Speaker 1: the spiritual will, once awakened, shall through the effort of
• 3:29:38
  Speaker 1: the contest, come to its full strength. That ground gained
• 3:29:42
  Speaker 1: can be held permanently. That great as is the dead
• 3:29:45
  Speaker 1: weight of the adversary, it is yet measurable. While the
• 3:29:49
  Speaker 1: warrior who fights for you, for whom you fight, is
• 3:29:52
  Speaker 1: in might immeasurable, invincible, everlasting suit youre twenty nine. He who,
• 3:30:01
  Speaker 1: after he has attained is wholly free fro himself, reaches
• 3:30:05
  Speaker 1: the essence of all that can be known, gathered together
• 3:30:08
  Speaker 1: like a cloud, this is the true spiritual consciousness. It
• 3:30:13
  Speaker 1: has been said that at the beginning of the way
• 3:30:15
  Speaker 1: we must kill out ambition, the great curse, the giant weed,
• 3:30:19
  Speaker 1: which grows as strongly in the heart of the devoted
• 3:30:21
  Speaker 1: disciple as in the man of desire. The remedy is
• 3:30:24
  Speaker 1: sacrifice of self, obedience, humility, that purity of heart which
• 3:30:29
  Speaker 1: gives the vision of God. Thereafter, he who has attained
• 3:30:33
  Speaker 1: is wrapt about with the essence of all that can
• 3:30:35
  Speaker 1: be known, as with a cloud. He has that perfect
• 3:30:38
  Speaker 1: illumination which is the true spiritual consciousness. Through obedience to
• 3:30:42
  Speaker 1: the will of God, he comes into oneness of being
• 3:30:45
  Speaker 1: with God. He is initiated into God's view of the universe,
• 3:30:48
  Speaker 1: seeing all life as God sees it Sutra thirty. Thereon
• 3:30:56
  Speaker 1: comes surcease from sorrow and the burden of soil. Such
• 3:31:01
  Speaker 1: a one, it is said, is free from the bond
• 3:31:04
  Speaker 1: of karma, from the burden of toil, from that debt
• 3:31:07
  Speaker 1: to works which come from works done in self love
• 3:31:09
  Speaker 1: and desire, free from self will, he is free from
• 3:31:12
  Speaker 1: sorrow too, for sorrow comes from the fight of self
• 3:31:15
  Speaker 1: will against the divine will, through the correcting stress of
• 3:31:19
  Speaker 1: the divine will, which seeks to counteract the evil wrought
• 3:31:22
  Speaker 1: by disobedience. When the conflict with the divine will ceases,
• 3:31:26
  Speaker 1: then sorrow ceases, and he who has grown into obedience
• 3:31:29
  Speaker 1: thereby enters into joy Sutra thirty one. When all veils
• 3:31:37
  Speaker 1: are rent, all stains washed away, his knowledge becomes infinite,
• 3:31:41
  Speaker 1: little remains for him to know. The first veil is
• 3:31:46
  Speaker 1: the delusion that thy soul is in some permanent way
• 3:31:48
  Speaker 1: separate from the great soul, the divine eternal. When that
• 3:31:52
  Speaker 1: veil is rent, thou shalt discern thy oneness with everlasting life.
• 3:31:56
  Speaker 1: The second veil is the delusion of enduring separateness from
• 3:31:59
  Speaker 1: thy other selves. Whereas in truth, the soul that is
• 3:32:02
  Speaker 1: in them is one with the soul that is in thee.
• 3:32:05
  Speaker 1: The world sin and shame are thy sin and shame
• 3:32:08
  Speaker 1: its joy. Also these vales rent, thou shalt enter into
• 3:32:12
  Speaker 1: knowledge of divine things and human things. Little will remain
• 3:32:16
  Speaker 1: unknown to thee Sutra thirty two. Thereafter comes the completion
• 3:32:24
  Speaker 1: of the series of transformations of the three nature potencies.
• 3:32:28
  Speaker 1: Since their purpose is attained. It is a part of
• 3:32:33
  Speaker 1: the beauty and wisdom of the great Indian teachings, the
• 3:32:36
  Speaker 1: Vedanta and the Yoga alike to hold that all life
• 3:32:39
  Speaker 1: exists for the purposes of the soul, for the making
• 3:32:42
  Speaker 1: of the spiritual man. They teach that all nature is
• 3:32:45
  Speaker 1: an orderly process of evolution leading up to this, designed
• 3:32:48
  Speaker 1: for this end, existing only for this to bring forth
• 3:32:52
  Speaker 1: and perfect the spiritual man, he is the crown of evolution.
• 3:32:56
  Speaker 1: At his coming, the goal of all development is attained
• 3:33:03
  Speaker 1: Suitra thirty three. The series of transformations is divided into moments.
• 3:33:08
  Speaker 1: When the series is completed, time gives place to duration.
• 3:33:15
  Speaker 1: There are two kinds of eternity, says the commentary, the
• 3:33:18
  Speaker 1: eternity of immortal life, which belongs to the spirit, and
• 3:33:22
  Speaker 1: the eternity of change, which inheres in nature, in all
• 3:33:26
  Speaker 1: that is not spirit. While we are content to live
• 3:33:30
  Speaker 1: in and for nature in the circle of necessity Sansara,
• 3:33:34
  Speaker 1: we doom ourselves to perpetual change. That which is born
• 3:33:38
  Speaker 1: must die, and that which dies must be reborn. It
• 3:33:41
  Speaker 1: is change evermore, a ceaseless series of transformations. But the
• 3:33:46
  Speaker 1: spiritual man enters a new order. For him, there is
• 3:33:49
  Speaker 1: no longer eternal change, but eternal being. He has entered
• 3:33:54
  Speaker 1: into the joy of his Lord. This spiritual birth, which
• 3:33:58
  Speaker 1: makes him heir of the ever life using sets a
• 3:34:01
  Speaker 1: term to change. It is the culmination, the crowning transformation
• 3:34:05
  Speaker 1: of the whole realm of change. Sutra thirty four. Pure
• 3:34:13
  Speaker 1: spiritual life is therefore the inverse resolution of the potencies
• 3:34:17
  Speaker 1: of nature, which have emptied themselves of their value for
• 3:34:20
  Speaker 1: the spiritual man, or it is the return of the
• 3:34:23
  Speaker 1: power of pure consciousness to its essential form. Here we
• 3:34:28
  Speaker 1: have a splendid generalization in which our wise philosopher finally
• 3:34:32
  Speaker 1: reconciles the naturalists and the idealists, expressing the crown and
• 3:34:37
  Speaker 1: end of his teaching, first in the terms of the naturalist,
• 3:34:40
  Speaker 1: and then in the terms of the idealist. The birth
• 3:34:44
  Speaker 1: and growth of the spiritual man and his entry into
• 3:34:47
  Speaker 1: his immortal heritage may be regarded, says our philosopher, either
• 3:34:52
  Speaker 1: as the culmination of the whole process of natural evolution
• 3:34:55
  Speaker 1: and involution, where that which flowed from out the boundless
• 3:34:59
  Speaker 1: deep turn again home. Or it may be looked at
• 3:35:03
  Speaker 1: as the videntants look at it, as the restoration of
• 3:35:05
  Speaker 1: pure spiritual consciousness to its pristine and essential form. There
• 3:35:10
  Speaker 1: is no discrepancy or conflict between these two views, which
• 3:35:14
  Speaker 1: are but two accounts of the same thing. Therefore, those
• 3:35:18
  Speaker 1: who study the wise philosopher, be they naturalist or idealist,
• 3:35:22
  Speaker 1: have no excuse to linger over dialectic subtleties or disputes.
• 3:35:27
  Speaker 1: These things are lifted from their path lest they should
• 3:35:30
  Speaker 1: be tempted to delay over them, and they are left
• 3:35:32
  Speaker 1: facing the path itself, stretching upward and onward, from their
• 3:35:36
  Speaker 1: feet to the everlasting hills, radiant with infinite light. End
• 3:35:47
  Speaker 1: of book four of the Yogo Sutras of Potangeli, the
• 3:35:50
  Speaker 1: Book of the Spiritual Man.