Читать книгу The Basic Yoga-Sutras of Patanjali - Avneet Kumar Singla - Страница 5

1. OM: here follows instruction in Union.

Union, here as always in the scriptures of India, means Union of the individual soul with the Oversoul; of the personal consciousness with the Divine Consciousness, whereby the mortal becomes immortal and enters into the eternal. Therefore, salvation is first freedom from sin and the sorrow that comes from sin, and then a divine and eternal well-being, whereby the soul participates in being, the wisdom and glory of God.

2. Union, spiritual consciousness, is gained through the control of the versatile psychic nature.

The goal is the full consciousness of the spiritual man, enlightened by the divine light. Nothing but the obdurate resistance of psychic nature holds us back from the goal. The psychic powers are spiritual forces that are wild, perverse and drawn from their proper channel. Therefore, our first task is to regain control of this perverse nature, to chastise, purify and restore the misplaced forces.

3. Then the seer comes in his real nature of consciousness.

Egotism is only the perversion of spiritual being. Ambition is the reversal of spiritual power. Passion is the distortion of love. The mortal is the limit of the immortal. When these false images make way for the true, then the spiritual man stands there shining, like the sun when the clouds disperse.

4. So far, the seer, was involved in the activities of the psychic nature.

The power and life that are the heritage of the spiritual man have been caught and entangled in psychic activities. Instead of being pure in the divine, there were dubious, combative ones. Selfishness, his hand against every man. Instead of the light of pure vision, there were restless senses that were new and imaginative. Instead of spiritual joy, the undivided joy of Being Pure, there was indulgence of body and mind. They are all real forces, but distorted by their true nature and goal. They must be eradicated like gems from The matrix, like the core from the reeds, steadily and without destructive force. Spiritual forces should be pulled out of the psychic meshes.

5. The psychic activities are five; they are either subject or not subject to the five hindrances (book II, 3).

Psychic nature is built up by the power of image-making, the power that lies behind it and dwells in thought Images. These images do not remain silent in the mind; they are kinetic, restless, stimulating to new acts. Thus the thought image of pleasure suggests and invites a new enjoyment; the image of past joy is framed in regrets or hopes. And there is the incessant play of the desire to know, to penetrate into the essence of things, to classify. This also deals incessantly with the thought Images. So that we can classify the activities of psychic nature in this way:

6. These activities are: Healthy intellect, unhealthy intellect, predication, sleep, memory.

We have here a list of mental and emotional powers; of powers that picture and observe, and of powers that picture and feel. But the power to know and feel is spiritual and immortal. What is needed is not to destroy it, but to elevate it from the psychic to the spiritual realm.

7. The elements of a healthy intellect are: direct observation, inductive reason, and trustworthy testimony.

Each of them is a spiritual force, thinly veiled. Direct observation is the ultimate form of the pure vision of the soul. Inductive reason is based on the great principles of continuity and correspondence; and this, on the Supreme Truth that all life is of the one. Trustworthy testimony, the sharing of one soul in the wisdom of another, is based on the ultimate unity of All Souls.

8. Unhealthy intellect is a false understanding not based on a perception of the true nature of things.

If the object is not really perceived, if the observation is inaccurate and erroneous. Thoughts or considerations based on this false perception are necessarily false and unfounded.

9. Predication is not carried by words or thoughts, the rest on a perceived object.

The purpose of this Sutra is, to distinguish between the mental process of predication, and observation, induction or testimony. Predication is the assignment of a quality or action to a subject by adding a predicate. In the sentence "the man is wise", "the man" is the subject; "is wise" is the predicate. This can be simply an interplay of thoughts, without the presence of the object, is thought of; or the things thought of may be imaginary or unreal; while observation, induction and testimony always return an object.

10. Sleep is the psychic condition that is based States of mind, where all things material are missing.

In waking life, we have two streams of perception; an outer current of physical things seen and heard and perceived; an inner current of mind-images and thoughts. The outer current ceases in sleep; the inner current continues, and when we see the mental images floating in front of the field of consciousness, we dream.'

Even if there are no dreams, there is still a certain consciousness in sleep, so when you wake up you say, "I slept well "or" I slept badly.'

11. The memory holds on to the thought-images of things perceived, without modifying them.

Here the mental force is still explained in relation to mental images, which are the material from which the psychic world is constructed, therefore the wise teach that the world of our perception, which is indeed a world of thought images, is only the spirit or shadow of the real and eternal world. In this sense, memory is only the psychic inversion of the spiritual, omnipresent vision. That which is ever before the spiritual eye of the seer need not be remembered.

12. The control of these mental activities is done by the right exercise of the will, and by the cessation of Forbearance.

If these psychic forces and energies, even such evil things as passion and hate and fear, are only spiritual forces that have fallen and perverted, how are we to bring about their liberation and restoration? Two means are presented to us: the awakening of the spiritual will, and the purification of mind and thinking.

13. The right use of the will is the steady effort to stand in spiritual being.

We may have considered ourselves creatures that move on this earth, rather helpless, at the mercy of storm and hunger and our enemies. We are to consider ourselves immortals who dwell in the light, surrounded and sustained by spiritual forces. The constant effort to hold this thought will awaken dormant and unrealized forces that will reveal to us the nearness of the eternal.

14.this will become a permanent resting place if it is long, persistent, and earnestly pursued.

We must seek the spiritual life in accordance with the laws of the spiritual life, with seriousness, humility, gentle charity, which is a recognition of the one soul in us all. Only through obedience to this common life, through eternal remembrance of our oneness with all divine beings, our Nothingness except the divine being, can we enter into our inheritance.

15. cessation of self-enjoyment is conscious mastery over the thirst for sensual pleasure here or hereafter.

Rightly understood, the desire for sensation is the desire for being, the distortion of the soul's eternal life. The desire for sensual stimuli and excitement is based on the longing to feel one's own life sharply, to gain the feeling of being really alive. This sense of true life comes only with the coming of the soul, and the soul comes only in silence, after the indulgence has been courageously and loyally stilled, through reverence before the coming soul.

16. The completion of this is freedom from thirst for any kind of mental activity through the establishment of a spiritual people.

In order to gain a true understanding of this teaching, the study must be supplemented by devotional practice, faith by works. Reading the words will not take up. There must be a real effort to stand as a soul, a real cessation of self-enjoyment. With this awakening of the spiritual will and purification, there will immediately come the growth of the spiritual man and our awakening consciousness as the spiritual man; and this, even to a small extent achieved, will help us especially in our competition. To him who has will be given.

17. Meditation with an object follows these stages: first external investigation, then internal judicial action, then joy, then realization of the individual being.

In the practice of meditation, a beginning can be made by focusing attention on an external object such as a sacred image or image or part of a book of devotion. In the second stage, one passes from the outer object to an inner one, who thinks about his lessons. The third stage is the inspiration, the exaltation of the spiritual will that results from this reflection. The fourth stage is the realization of one's spiritual being as sparked by this meditation.

18. After the want of exercise has stilled the psychic activities, resting, meditation only on the fruit of former meditations.

Due to continued practice and effort, the need for an external object on which meditation can rest has outgrown. An inner state of spiritual consciousness called the "cloud of discernible things" is reached (Book IV, 29).

19. subjective consciousness arising from a natural cause is possessed by those who have set aside their body and absorbed it into the subjective nature.

Those who have died, who have entered paradise between births, are in a state that resembles meditation without an external object. But in the fullness of time the seeds of desire will appear in them and they will be born again into this world.

20. For the others, there is spiritual consciousness, led by faith, courage, mindfulness, insight, perception.

It is good to keep in mind these steps on the path to enlightenment: faith, velour, proper mindfulness, insight, perception. None can be dispensed with; all must be won. First faith; and then from faith, velour; from valor, right mindfulness; from right mindfulness, a single pursuit of the soul; from this, perception; and finally, full vision as the soul.

21. The spiritual consciousness is that of a sharp, intense will the next.

The image used is the rapid impulse of the current; the kingdom must be taken by force. Firm will come only through effort; effort is inspired by faith. The great secret is this: it is not enough to have intuitions; we must act upon them; we must live them.

22. The will can be weak, or of middle strength, or intense.

Therefore, there is a spiritual consciousness higher than this. For those with weak will there is this advice: to be faithful in obedience, to live life and thus strengthen the will to perfect obedience. The Will is not ours, but God's, and we come in only through obedience. When we enter into the spirit of God, we may share the power of God.

Higher than the three stages of the path is the goal, the end of the path.

23. Or spiritual consciousness may be gained by ardent service of the master.

If we regard our life as tasks that the master of life has set us, if we regard all duties as parts of the work of this master entrusted to us and forming our life's work; if we then obey immediately, loyally and sincerely, we will gradually enter into the life of the master and share the power of the master.

Thus we are initiated into the spiritual will.

24. The Master is the spiritual man who is free from obstacles, bondage to works, and the fruit and seed of works.

The soul of the master, the Lord, is of the same nature as the soul within us; but we still bear the burden of many evils, we are in bondage through our former works, we are under the dominion of sorrow. The soul of the master is free from sin and bondage and sorrow.

25. The master is the perfect seed of omniscience is.

The soul of the master is essentially one with the Oversoul and therefore partaker of the omniscience and omnipotence of the Oversoul. All spiritual attainments rest upon it and are possible because the soul and the Oversoul are one.

26. He is the teacher of all who have gone before, because he is limited by time.

From the beginning, the Oversoul has been the teacher of all souls who have inherited the kingdom of light through their entry into the Oversoul, recognizing their oneness with the Oversoul. For the Oversoul is before the time, and the time, the father of all others, is one of his children.

27. His word is OM.

OM: the symbol of the Three in One, the three worlds in the soul; the three times, past, present, future, in eternity; the three Divine powers, creation, preservation, Transformation, in the one being; the three essences, immortality, omniscience, joy, in a spirit. This is the word, the Symbol of the master and Lord, the perfect spiritual man.

28. Let there be a soundless repetition of OM and meditation on it.

This has many meanings in ascending degrees. First, there is the potency of the word itself, as with all words. Then there is the diverse meaning of the symbol, as suggested above. Finally, there is the spiritual realization of the high essences thus symbolized. Thus we rise step by step to the Eternal.

29. Then the awakening of the inner consciousness and the elimination of barriers comes.

Here too faith must be supplemented by works, life must be led and studied before the full meaning can be understood. The awakening of spiritual consciousness can only be understood in moderation when it is entered. It can only be entered where the conditions are present: purity of heart, and strong aspiration, and the resolute conquest of each sin.

However, this can be easily understood: that the recognition of the three worlds as rest in the soul leads us to realize ourselves and everything

life as of the soul; that if we do not dwell in the past, present or future, but in the eternal, we become more one with the eternal; that if we regard all organization, preservation, mutation as the work of the Divine, we will come more in harmony with the one and thus remove the barriers on our path to the light.

In the second part of the first book, The problem of the origin of the spiritual man is further discussed. We are led to consider the obstacles to its emergence, to overcome the barriers and certain steps and stages of ascent from the ordinary consciousness of practical life to the finer, deeper, radiant consciousness of the spiritual man.

30. The barriers to interior consciousness, which drive the psychic nature this way and, these are: to achieve disease, inertia, doubt, light-heartedness, laziness, restlessness, false notions, inability to a stage of meditation, or to hold it when reached.

We must remember that we regard the spiritual man as entangled and entangled by psychic nature, emotional and mental forces.and as unable to come to clear consciousness, unable to stand and see clearly, because of the psychic veils of personality.

Nine of them are listed, and they go quite thoroughly into the raw hardness of psychic nature.

Illness is more likely to be included for its effect on the emotions and mind, since physical infirmity, such as blindness or deafness, is not an insurmountable barrier to mental life, and can sometimes be a help as distractions cut off. It will be good for us to think about each of these nine activities and to see each as a mental state that is a barrier to the inner consciousness of the spiritual person.

31. grief, despair, physical restlessness, the taking in and taking out of the breath of life also contribute to driving the psychic nature back and forth.

The first two moods are easy to understand. We can well see that a soaked mental state, blatantly opposed to the pure and positive joy of spiritual life, would be a barrier. The next, bodily restlessness, is in a special way the fault of our time and generation. When it is conquered, the mental restlessness is also half conquered.

The next two terms, which concern the breath of life, offer some difficulties. The superficial meaning is hard and irregular breathing; the deeper meaning is a life with hard and irregular impulses.

32. The steady application to a principle is the way to put this to a halt.

The Will, which in its pristine state was full of power, was constantly corrupted by forbearance, the search for moods and sensations for the sake of sensation. Hence come all sickly and sickly moods of the spirit. The remedy is a return to the original state of the Will, through vigorous, positive effort; or, as we are told here, through constant application to a principle. The principle to which we should apply so steadily should be one that arises from the reality of spiritual life; brave work for the soul, in others as in ourselves.

33. through sympathy with the happy, compassion for the sad, joy in the Holy, disregard for the unholy, the psychic nature moves towards gracious peace.

When we are wrapped in ourselves, wrapped in the cloak of our selfishness, immersed in our pain and bitter thoughts, we are not willing to disturb or burden our own sick mood by giving friendly compassion to the happy ones, thus doubling their joy or showing compassion for the sad ones, thus halving their grief. We refuse to find joy in holy things and let the spirit brood over unholy things in sad pessimism. All these evil psychic moods must be conquered by strong effort. This tearing of the veils will reveal to us something of the grace and peace that are of the inner consciousness of the spiritual man.

34.or peace can be achieved by the even emission and control of the life breath.

Here, too, we can look for a double meaning: first, the even and calm breathing that is part of the victory over physical restlessness; then the even and calm tenor of life, without hard or dissonant impulses that bring silence to the heart.

35. Faithful, persistent application to any object, if completely attained, will bind the mind to the resistance.

We are still considering how to overcome the wavering and disturbance of the psychic nature, which makes it quite unsuitable to transmit the inner consciousness and silence. We are once again asked to use the Will and train it through constant and persistent work: by sitting near our work, in the phrase of the original.

36. As well as a joyful, radiant spirit.

There is no illusion like gloomy pessimism, and it has really been said that a man's cheerfulness is the measure of his faith. Darkness, dejection, the pale world of thought, are very accessible to the will.

Robust and courageous efforts bring a clear and brave spirit. But it must always be remembered that this is not a consolation for the personal person, but a sacrifice for the ideal of spiritual life, a contribution to the universal and universally shared treasure in heaven.

37. Or the cleaning of the indulgence from the psychic nature.

We must realize that the fall of man is a reality illustrated in our own persons. We have very different sins from the animals and far more harmful; and they have all come through forbearance, with which our psychic natures are soaked through and through. As we climbed down the hill for our pleasure, we also had to climb back up to our former high estate for our cleaning and restoration. The process is painful, perhaps, but indispensable.

38. or a reflection on the perceptions in dreams and dreamless sleep.

For the eastern sages, dreams consist of images of Waking Life, Reflections of what the eyes have seen and the ears have heard. But dreams are something more, because the images are in a sense real, objective on their own plane; and the knowledge that there is another world, even a dream-world, lightens the tyranny of material life. Much of the poetry and art is such a comfort from dreamland. But there is more in the dream, because it can imagine what is above, as well as what is below; not only the children but also the children on the shore of the immortal sea that brought us hither, may throw their images on this magic mirror: the secrets of dreamless sleep with its pure vision, in even greater dimensions.

39. Or meditative brooding on what is the heart of the loved one.

Here is a thought that our own day is beginning to grasp: that love is a form of knowledge; that we really know something or some person by becoming one in love. Thus love has a wisdom that the mind cannot claim, and through this hearty love of becoming one with what lies beyond our personal boundaries, we can take a long step towards freedom. Two directions for this can be suggested: the pure love of the artist for his work and the serious, compassionate search into the hearts of others.

40. He controls everything, from the atom to the Infinite.

Newton was asked how he made his discoveries. With the intention of giving my opinion about it, he replied. This constant pressure, this becoming one with what we want to understand, be it atom or soul, is the one means of knowing. When we become a thing, we really know it, no other way.

Therefore live life to know the doctrine; do the will of the father, if you would know the father.

41. when the disorders of psychic nature are all satisfied, then consciousness, like a pure crystal, takes on the color of what it rests upon, whether it be the perceiving, perceiving, or the perceived thing.

This is a more complete expression of the last Sutra and is so clear that one can hardly add it. Everything is either perceiving, perceiving or the perceived thing; or, as we might say, consciousness, force, or matter. The Sage tells us that the one key will unlock the secrets of all three, the secrets of consciousness, force and matter alike. The thought is that the warm sympathy of a gentle heart that intuitively understands the hearts of others is really a manifestation of the same force as the pervasive perception in which one perceives the secrets of planetary movements or atomic structure.

42. If the consciousness in the perception of ready to connect the name, the object and the idea with each other, this is perception with exterior consideration.

In the first phase of the contemplation of an external object, the perceiving mind comes to it, which conventionally deals with the name and Idea

associated with this object. For example, when we come to study a book, we think of the author, his time, the school to which he belongs. The second stage, outlined in the next Sutra, goes directly to the spiritual meaning of the book, putting aside its traditional features and applying it to our own experiences and problems.

The commentator makes a very simple illustration: a cow, where in the first Phase you look at the name of the cow, the animal itself and the idea of a cow in your head. In the second stage, one pushes aside these traps and enters the innermost being of the cow, sharing its consciousness, as do some of the artists who paint cows. They come into the life of what they study and paint.

43. When the object dwells in the mind, free of memory-images of the spirit unstained, as a pure luminous idea, this is perception without exterior or consideration.

We are still looking at external, visible objects. Such a perception as is described here lies in the nature of that penetrating vision, in which Newton, who intended his thoughts on things, made his discoveries, or in which a truly great portrait painter pierces the soul of the one he paints and brings that soul to life on canvas. These stages of perception are described in this way to lead the mind to an understanding of the pervasive soul vision of the spiritual man, the immortal.

44. The same two steps, when referring to things of finer substance, are said to be with, or without, judicial action of the mind.

We now come to mental or psychic objects: images in the head. It is precisely by comparing, arranging and superimposing these thought images that we obtain our general ideas or concepts. This process of analysis and synthesis, in which we select certain qualities in a group of thought images and then summarize those of similar quality, is the judicial action of the mind that is spoken of. But if we exercise quick divination on the mental images, as a poet or a man of genius does. then we use a power that is higher than justice, and one that is closer to the sharp vision of the spiritual man.

45. Subtle substance rises in ascending degrees to that pure nature which has no distinguishing power.

When we ascend from external material things that are permeated with separation and whose main characteristic is to be separate, just as so many pebbles are separated from each other; when we first ascend to thought images that overlap and merge in both space and time, and then to ideas and principles, we finally come to purer essences that are getting closer and closer to unity.

Or we can illustrate this principle in this way. Our physical, outer self is quite different and separate, in form, name, place, substance; our mental self, of finer substance, meet and separates, meets and divides again, in perpetual concussion and interchange; our spiritual self can attain true consciousness through unity, where the partition between us and the Highest, between us and others, will be cancelled and we are all made in the perfect. The highest riches are possessed by all pure souls, only when they are United. Thus we rise from separation to true individuality in unity.

46. The above are the degrees of limited and conditioned spiritual consciousness, still contain the seeds of separation are.

In the four stages of perception described above, the spiritual vision still works through the mental and Psychic, the inner genius is still expressed through the external, personal man. The spiritual man has yet to come fully to consciousness, as he himself, in his own sphere, has put aside the psychic veils.

47. When pure perception without judicial action of the mind, follows the gracious peace of the inner self.

We have instilled certain kinds of this pure perception: the poet's prophecy, in which he sees the spirit within the symbol, the similarity in other things and the beauty in all things; the pure insight of the true philosopher, whose vision is based not on the appearances of life but on his realities; or the firm perception of the sacred through spiritual life and being. All these have advanced on the way; they have approached the secret abode of peace.

48. In that peace, perception is unfailingly true.

The poet, the wise philosopher and the saint not only attain a broad and luminous consciousness, but also acquire a certain knowledge of essential

Reality. When we know, we know that we know. Because we have come to the stage where we know things by being them, and nothing can be truer than to. We rest on the rock and know that it is rock that is rooted in the heart of the world.

49. The object of this perception is different than what is learned from the sacred books, or by sound inference, since this perception is particular.

The distinction is luminous and inspiring. The Scriptures teach general truths about universal spiritual life and broad laws, and conclusions from their teaching are no less general. But the spiritual perception of the awakened seer brings special Truth about his own life and needs, whether for himself or others. He receives defined, precise knowledge that relates exactly to what is close to his heart.

50. The impression on the consciousness springing from this perception supersedes all previous impressions.

Every state or field of the mind, every field of knowledge that is reached, so to speak, by mental and emotional energies, is a psychic state, just as the thought image of a stage with the actors on it is a psychic state or field. When the pure vision, like the poet, the philosopher, the Saint, fills the whole field, all smaller views and visions are displaced. This high consciousness displaces all lesser consciousness. But in a sense, what is considered a part even of the vision of a sage still has an element of illusion, a thin psychic veil, however pure and luminous that veil may be. It is the last and highest mental state.

51. When this impression ceases, then, since all impressions have ceased, there arises pure spiritual consciousness, with no seed of separation.

The last psychic veil is pulled aside, and the spiritual man stands with revealed vision, let alone.