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TitleScience of Yoga-Taimni
TagsYoga Mind Consciousness Yoga Sutras Of Patanjali
File Size10.3 MB
Total Pages392
Table of Contents
                            Section I: pg 9
	I-4: Crude description of theResults of Stilling the Mind
	I-5: The results of Maya--suffering
	I-6: The 5 Mind Modifications
	I-13: Abhyasa defined
	I-14: Conditions for success
	I-14: Sacrifice demanded for success in this path
	I-14: Make up your mind through many lives to reach the goal
	I-15: Vairagya defined
	I-15: Yogic philosophy vs. Orthodox Philosophy
	I-15: True Vairagya requirements
	I-15: The Key to true Vairagya--Viveka
	I-17: Samadhi Explanations
	I-17: Samadhi definition
	I-17: Pratyaya definition
	I-17: Many lives to achieve Kaivalya
	I-17: Stages of Samadhi
	I-18: Kosas illuminated by consciousness
	I-20: Four qualifications of a Yogi
	I-27: Shabdha
	I-27: Unique Shabha per level of consciousness
	I-27: Simran
	I-27: Vacaka: Name of a divine being, ruler, entity
	I-28: The operation of Mantra
	I-28: Japa technique defined
	I-28: Simran technique defined
	I-28: Bavana defined
	I-34: The value of Kumbhaka Pranayama
	I-35: Laya-Yoga a second Shabdha
	I-36: The claim of Shabdha and Laya (Kundalini) yoga
	I-41: On Samadhi
		I-41: Three aspects of reality perception
		I-41: The secret of Samhadhi
		I-41: How perception is flawed
		I-41: Prerequisits of Samadhi
		I-42:  How the mastery of Samadhi reveals the truth of our world
Section II: pg 116
	II-1: 3 month intitiation period
	II-3: The philosophy of Klesas
	II-3: The insignificance of "man"
	II-4: Definition: Avidya
	II-6: Definition: Asmita
	II-7: Definition: Raga
	II-8: Definition: Dvesa
	II-9: Definition: Abhinivesa
	II-10: Minimizing Klesas, Samskaras, Karma
		II-10: How To minimize Klesas, Samskaras, Karma
	II-16: Deal with Karma today, or deal with karma in next life
	II-18: Definition: Gunas
	II-18: In Kaivalya we do not lose our individuality
	II-18: Definition: Sattva
	II-19: Gunas
	II-19: Stages os Samadhi
	II-25: Out Of Body Experience
	II-28: Inner Guru Dev
	II-28: True Yoga Disciple defined
	II-33: Dealing with temptations
	II-34: Further temptation instruction for contemplation
	II-35-39: Firm in Yamas
		II-35: Firm in Ahimsa
		II-36: Firm in Truthfulness
		II-36: Firm in Honesty & Chastity
		II-39: Firm in Non-Possessiveness
		II-40: Physical Purity = Distaste for physical contact
		II-41: Mental Purity = Sattva
		II-42: Contentment = Superlative Happiness
		II-43: Austerities = Perfection of Sense Organs
		II-44: Self-Study = Union with God
		II-45: Resignation to God = Samadhi
	II-46: On Asana
	II-49: On 
		II-49: Definition of Prana
		II-49: REAL Pranayama (dangerous)
		II-50: Detail of Pranayama Practice
		II-51: Pranayama and Clairvoyance
		II-52: Pranayama and Aura
		II-53: Pranayama and Heightened concentration
	II-54: On Pratyahara
		II-54: Chart of Senses from Bhutas, thru Tanmatras, to Atma
		II-54: Discourse on mental activity
		II-54: Pratyahara defined (Dharana and Dhyana defined)
Section III: pg 244
	III-1: Yogic Concentration defined
	III-1: Prequisit for jumping to"Inner Planes"
	III-1: Dharana defined
	III-2: Dhyana defined
	III-3: Samadhi defined
	III-3: How Samadhi reveals
 the innermost nature of an object
	III-3: Chart displaying the phenomena of Thinking, Dharana, Dhyana, and Samadhi
	III-4: Samyama defined
	III-9: Nirodha defined
	III-9: Nirodha Parinama to pass through the "Cloud" into the next plane
	III-13: The "Magic" of Siddhis explained
		III-17: On animal communications
		III-18: On past lives
		III-19: On Mindreading
		III-20: On knowing motives
		III-21: On invisibility
		III-22: On removing sound
		III-23: On knowing time of death
		III-24: On altering personal character
		III-25: On super-human strength
		III-26: On know
ledge of the small, hidden, or the distant
		III-27: On Knowledge of Solar System
		III-28: On Knowledge of Astronomy
		III-29: On knowledge of Astrology
		III-30: On knowledge of Anatomy
		III-31: On quenching appetite
		III-32: On aquiring motionlessness
		III-33: On vision of perfected evolution
		III-34: On super-human intuition
		III-35: On the nature of mind
		III-36: On Purusa and Prakrti
		III-36: Is Kaivala devoid of happiness?
		III-37: On sensing intuitively, without the sense-organs
		III-39: On entering the body of another person
		III-40: On walking on water and levitation
		III-41: On digesting any amount of food
		III-42: On super-sensitive hearing
		III-43: On teleportation
		III-44: On contacting the Universal Mind
		III-45: On mastery of all matter
		III-46: On mastery of the body
		III-47: On perfection of the body
		III-48: On mastery of sense-organs
		III-49: On instant cognition in any state
		III-50: On omniscience and omnipotence
	III-51: Kaivalya follows the development and subsequent detachment of all the above, even Omniscience and omnipotence
	III-52: Beware of attachment to these
	III-53: Highest knowledge is Process of Time
Section IV: pg 331
	IV-2: Fundamental transformation, from one species to another, must override natural tendencies/potentialities
	IV-4: On removing past Karma
		IV-4: Creating Artificial Minds
		IV-5: Natural Mind directs artificial minds
		IV-6: Artificial minds carry no Samskara
		IV-7: How Artificial minds pay the debt
	IV-9: Karma Law Explained
	IV-24: Why we seek and desire
	IV-25: Complete death of Asmita to become Kaivalya
	IV-29: Vivek/Vairagya : Double Edge Sword to kill Asmita
	IV-33: Mindfulness
Document Text Contents
Page 1







Adyar, Chennai, India • Wheaton, IL, USA

Page 2



A large number of thougthful people, both in the East and the West, are genuinely in-

terested in the subject of Yoga. This is natural because a man who has begun to ques-

tion life and its deeper problems wants something more definite and vital for his spiri-

tual needs than a mere promise of heavenly joys or ‘eternal life’ when he passes out of

his brief and feverish life on this planet. Those who have lost faith in the ideals of or-

thodox religions and yet feel that their life is not a meaningless and passing phenome-

non of Nature naturaly turn to the philosophy of Yoga for the solution of problems

connected with their ‘inner’ life.

People who take up the study of Yoga with the object of finding a more satisfac-

tory solution of these problems are likely to meet with one serious difficulty. They

may find the philosophy interesting, even fascinating, but too much enveloped in mys-

tery and rigmarole to be of much practical value in their life. For there is no subject

which is so much wrapped up in mystery and on which one can write whatever one

likes without any risk of being proved wrong. To a certain extent this atmosphere of

mystery and obscurity which surrounds Yoga is due to the very nature of the subject

itself. The philosophy of Yoga deals with some of the greatest mysteries of life and the

Universe and so it must inevitably be associated with an atmosphere of profound mys-

tery. But much of the obscurity of Yogic literature is due, not to the intrinsic profun-

dity of the subject, but to the lack of correlation between its teachings and the facts

with which an ordinary educated man is expected to be familiar. If the doctrines of

Yoga are studied in the light of both ancient and modern thought it is much easier for

the student to understand and appreciate them. The discoveries made in the field of

Science are especially helpful in enabling the student to understand certain facts of

Yogic life, for there is a certain analogous relationship between the laws of higher life

and life as it exists on the physical plane, a relationship which is hinted at in the well-

known Occult maxim ‘As above, so below’.

Some teachers of Yoga have attempted to meet this difficulty by taking out of

the philosophy and technique of Yoga those particular practices which are easy to un-

derstand and practise, placing these before the general public as Yogic teachings. Many

of these practices like Asana, Pranayama etc. are of a purely physical nature and when

divorced from the higher and essential teachings of Yoga reduce their systems to a sci-

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satisfied with what comes to him in the natural course of the working of the law of


It may be pointed out, however, that it is really not the quantity of things by

which we are surrounded but our attitude towards them which matters. For there may

be only a few things in our possession and yet the instinct of possessiveness may be

very strong. On the other hand, we may be rolling in wealth and yet be free from any

sense of possession. Many interesting stories are told in the Hindu scriptures to illus-

trate this point, the story of Janaka who lived in a palace and the hermit who lived in a

hut being well known. It is possible to live in the most luxurious circumstances with

no feeling of possession and readiness to part with everything without the slightest

hesitation. But though this is possible it is not easy and the would-be Yogi would do

well to cut out all unnecessary things, for it is only in this way he can learn to live the

simple and austere life. Even if he is not attached to his possessions he will have to

spend time and energy in maintaining the paraphernalia and this he cannot afford to


But it must be clearly understood that the necessity for cultivating this virtue

lies chiefly in ensuring a state of mind which is free from attachments. The additional

advantages which have been referred to above, though important, are of a subsidiary


31. These (the five vows), not conditioned by class, place, time or occasion

and extending to all stages constitute the Great Vow.

After giving the five basic virtues which have to be practised by the would-be

Yogi in II-30, Patanjali lays down another principle in the next Sutra the importance of

which is not generally realized. In the practising of any virtue there are occasions

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when doubts arise whether it is feasible or advisable to practise that particular virtue in

the particular situation which has arisen. Considerations of class, place, time or occa-

sion may be involved in these situations and the Sadhaka may find it difficult to decide

what should be done under those circumstances. Take for illustration the following

hypothetical situations. A friend of yours whom you know to be innocent is going to

be hanged but can be saved if you tell a lie. Should you tell that lie? (occasion). Ac-

cumulation of wealth and its proper distribution is the Dharma of a Vaisya according

to Hindu Varnasrama Dharma. Should a Vaisya who aspires to be a Yogi, therefore,

relax his vow with regard to Aparigraha, and continue to amass wealth? (class). Your

country is at war with another. Should you join the army and agree to kill the nationals

of the enemy as you are required to do? (time). You have to go to the Arctic region

where it is necessary to kill animals for food. Are you free to modify your vow with

regard to Ahimsa in the peculiar circumstances in which you are placed? (place). Hun-

dreds of such questions are bound to arise in the life of the would-be Yogi and he may

sometimes be in doubt whether the five vows are to be practised strictly or exceptions

can be made under special circumstances. This Sutra sets at rest all such doubts by

making it absolutely clear that no exceptions can be allowed in the practice of the

Great Vow as the five vows are called collectively. He may be put to great inconven-

ience, he may have to pay great penalties in the observance of these vows—even the

extreme penalty of death—but none of these vows may be broken under any condi-

tions. Even if life has to be sacrificed in the observance of his vow he should go

through the ordeal cheerfully in the firm conviction that the tremendous influx of spiri-

tual power which is bound to take place under these conditions will far outweigh the

loss of a single life. He who is out to unravel the Ultimate Mystery of life has to risk

his life in doing the right on many occasions, and considering the tremendous nature of

the achievement which is at stake the loss of one or two lives does not matter. Besides,

he should know that in a Universe governed by Law and based on Justice no real harm

can come to a person who tries to do the right. When he has to suffer under these cir-

cumstances it is usually due to past Karma and it is therefore better to go through the

unpleasant experience and have done with the Karmic obligation for good. Usually, the

problems which arise are meant only to test us to the utmost and when we show our

determination to do the right thing at any cost they are resolved in the most unexpected


Page 391


Then again, from the literal meaning of Kaivalya many people are led to imag-

ine that it is a state of consciousness in which the Purusa is completely isolated from

all others and lives alone in solitary grandeur like a man sitting on the peak of a moun-

tain. Such a state, if it did exist, would be a horror and not the consummation of bliss.

The idea of isolation implied in Kaivalya is to be interpreted in relation to Prakrti

from which the Purusa is isolated. This isolation frees him from all the limitations

which are inherent in being involved in matter in a state of Avidya but leads him, on

the other hand, to the closest possible unification with Consciousness in all its mani-

festations. Complete isolation from Prakrti means complete unification with Con-

sciousness or Reality, because it is matter which divides the different units of con-

sciousness, and in the world of Reality we are all one. The more we transcend matter

and isolate our consciousness from it the greater becomes the degree of our union with

Paramesvara and all the Jivatmas who are centres in His Consciousness. And as An-

anda is inseparable from Love or the awareness of oneness we can see easily why this

consciousness of Kaivalya which includes everyone in its vast embrace leads to the

acme of Bliss.

The last question that might be dealt with in connection with V-34 is whether

Kaivalya represents the end of the journey. Although a study of the Yoga-Sutras might

give the impression that Kaivalya is the final goal, those who have trodden the Path

and passed further along it, as well as Occult tradition, declare with one voice that

Kaivalya is only a stage in the unending unfoldment of consciousness. When the Pu-

rusa attains this stage of Self-realization he sees opening before him new vistas of

achievement which are utterly beyond human imagination. As Lord Buddha said ‘Veil

upon veil shall lift, but still veil upon veil will be found behind.’ The Yoga-Sutras give

the technique for achieving the final goal as far as human beings are concerned. What

lies beyond is not only not our concern for the time being, but is totally beyond our

comprehension and therefore cannot be the subject of study. The further mysteries

which we have to unravel and the stages of the Path we have to tread are hidden within

the still deeper recesses of our consciousness and will reveal themselves in due course

when we are ready for them. Enough for us, for the time being, is the goal of achieve-

ment which is implied in Kaivalya.

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