EIGHT MAGIC BALLS - PART II
Based on Patanjali Yoga Sutras
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Part Three
On Magical Powers
meditation and not of the mind is realization.
One-pointedness is steadfastness of the mind.
Unbroken continuation of that mental ability is meditation.
That same meditation when there is only consciousness
of the object of meditation and not of the mind is realization.
The three appearing together are self-control.
By mastery comes wisdom.
The application of mastery is by stages.
The three are more powerfull than the restraints.
Even that is external to the seedless realization.
The important aspect is the union of the mind
with the moment of absorption, when the outgoing thought disappears
and the absorptive experience appears.
From sublimation of this union
comes the peaceful flow of unbroken unitive cognition.
The contemplative transformation of this is equalmindedness,
witnessing the rise and destruction of distraction
as well as one-pointedness itself.
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The mind becomes one-pointed when the subsiding and rising thought-waves are exactly similar.
In this state, it passes beyond the changes of inherent characteristics, properties and the conditional modifications of object or sensory recognition.
The object is that which preserves the latent characteristic, the rising characteristic or the yet-to-be-named characteristic that establishes one entity as specific.
The succession of these changes in that entity is the cause of its modification.
By self-control over these three-fold changes (of property, character and condition), knowledge of the past and the future arises.
The sound of a word, the idea behind the word, and the object the idea signfies are often taken as being one thing and may be mistaken for one another. By self-control over their distinctions, understanding of all languages of all creatures arises.
By self-control on the perception of mental impressions, knowledge of previous lives arises.
By self-control on any mark of a body, the wisdom of the mind activating that body arises.
By self-control on the form of a body, by suspending perceptibility and separating effulgence therefrom, there arises invisibility and inaudibilty.
Action is of two kinds, dormant and fruitful. By self-control on such action, one foresees the time of death.
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3.22 By performing self-control on friendliness, the strength to grant joy arises.
3.23 By self-control over any kind of strength, such as that of the elephant, that very strength arises.
3.24 By self-control on the primal activator comes knowledge of the hidden, the subtle, and the distant.
3.25 By self-control on the Sun comes knowledge of spatial specificities.
3.26 By self-control on the Moon comes knowledge of the heavens.
3.27 By self-control on the Polestar arises knowledge of orbits.
3.28 By self-control on the navel arises knowledge of the constitution of the body.
3.29 By self-control on the pit of the throat one subdues hunger and thirst.
3.30 By self-control on the tube within the chest one acquires absolute steadiness.
3.31 By self-control on the light in the head one envisions perfected beings.
There is knowledge of everything from intuition.
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Self-control on the heart brings knowledge of the mental entity.
Experience arises due to the inability of discerning the attributes of vitality from the indweller,
even though they are indeed distinct from one another.
Self-control brings true knowledge of the indweller by itself.
This spontaneous enlightenment results in intuitional perception of hearing, touching, seeing and smelling.
To the outward turned mind, the sensory organs are perfections, but are obstacles to realization.
When the bonds of the mind caused by action have been loosened, one may enter the body of another by knowledge of how the nerve-currents function.
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By self-control of the nerve-currents utilising the lifebreath, one may levitate, walk on water, swamps, thorns, or the like.
By self-control over the maintenance of breath, one may radiate light.
By self-control on the relation of the ear to the ether one gains distant hearing.
By self-control over the relation of the body to the ether, and maintaining at the same time the thought of the lightness of cotton, one is able to pass through space.
By self-control on the mind when it is separated from the body- the state known as the Great Transcorporeal- all coverings are removed from the Light.
Mastery over the elements arises when their gross and subtle forms,as well as their essential characteristics, and the inherent attributes and experiences they produce, is examined in self-control.
become as tiny as atom or have many other abilities, such as perfection of the body, and acceptance of duty.
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Perfection of the body consists in beauty, grace, strength and adamantine hardness.
By self-control on the changes that the sense-organs endure when contacting objects,
and on the power of the sense of identity, and of the influence of the attributes,
From that come swiftness of mind, independence of perception, and mastery over primoridal matter.
and the experience all these produce- one masters the senses.
From that come swiftness of mind, independence of perception, and mastery over primoridal matter.
To one who recognizes the distinctive relation between vitality and indweller comes omnipotence and omniscience.
From that come swiftness of mind, independence of perception, and mastery over primoridal matter.
Even for the destruction of the seed of bondage by desirelessness there comes absolute independence.
When invited by invisible beings one should be neither flattered nor satisfied, for there is yet a possibility of ignorance rising up.
By self-control over single moments and their succession there is wisdom born of discrimination.
From that there is recognition of two similars when that difference cannot be distinguished by class, characteristic or position.
Intuition, which is the entire discriminative knowledge, relates to all objects at all times, and is without succession.
Liberation is attained when there is equal purity between vitality and the indweller.
End Part Three
Part Four
on Realizations
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4.1 Psychic powers arise by birth, drugs, incantations, purificatory acts or concentrated insight.
4.2 Transformation into another state is by the directed flow of creative nature.
4.3 Creative nature is not moved into action by any incidental cause, but by the removal of obstacles, as in the case of a farmer clearing his field of stones for irrigation.
4.4 Created minds arise from egoism alone.
4.5 There being difference of interest, one mind is the director of many minds.
4.6 Of these, the mind born of concentrated insight is free from the impressions.
4.7 The impressions of unitive cognition are neither good nor bad.
In the case of the others, there are three kinds of impressions.
4.8 From them proceed the development of the tendencies which bring about the fruition of actions.
4.9 Because of the magnetic qualities of habitual mental patterns and memory, a relationship of cause and effect clings even though there may be a change of embodiment by class, space and time.
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4.10 The desire to live is eternal, and the thought-clusters prompting a sense of identity are beginningless.
4.11 Being held together by cause and effect, substratum and object- the tendencies themselves disappear on the dissolution of these bases.
4.12 The past and the future exist in the object itself as form and expression, there being difference in the conditions of the properties.
4.13 Whether manifested or unmanifested they are of the nature of the attributes.
4.14 Things assume reality because of the unity maintained within that modification.
4.15 Even though the external object is the same, there is a difference of cognition in regard to the object because of the difference in mentality.
4.16 And if an object known only to a single mind were not cognized by that mind, would it then exist?
4.17 An object is known or not known by the mind, depending on whether or not the mind is colored by the object.
4.18 The mutations of awareness are always known on account of the changelessness of its Lord, the indweller.
4.19 Nor is the mind self-luminous, as it can be known.
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4.20 It is not possible for the mind to be both the perceived and the perceiver simultaneously.
4.21 In the case of cognition of one mind by another, we would have to assume cognition of cognition, and there would be confusion of memories.
4.22 Consciousness appears to the mind itself as intellect when in that form in which it does not pass from place to place.
4.23 The mind is said to perceive when it reflects both the indweller (the knower) and the objects of perception (the known).
4.24 Though variegated by innumerable tendencies, the mind acts not for itself but for another, for the mind is of compound substance.
4.25 For one who sees the distinction, there is no further confusing of the mind with the self.
Consciousness appears to the mind itself as intellect when in that form in which it does not pass from place to place.
4.26 Then the awareness begins to discriminate, and gravitates towards liberation.
4.27 Distractions arise from habitual thought patterns when practice is intermittent.
4.28 The removal of the habitual thought patterns is similar to that of the afflictions already described.
Consciousness appears to the mind itself as intellect when in that form in which it does not pass from place to place.
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To one who remains undistracted in even the highest intellection there comes the equalminded realization known as The Cloud of Virtue. This is a result of discriminative discernment.
The infinity of knowledge available to such a mind freed of all obscuration and property makes the universe of sensory perception seem small.
From this there follows freedom from cause and effect and afflictions.
From this there follows freedom from cause and effect and afflictions.
Then the sequence of change in the three attributes comes to an end, for they have fulfilled their function.
The sequence of mutation occurs in every second, yet is comprehensible only at the end of a series.
When the attributes cease mutative association with awarenessness, they resolve into dormancy in Nature, and the indweller shines forth as pure consciousness. This is absolute freedom.
From this there follows freedom from cause and effect and afflictions.
From this there follows freedom from cause and effect and afflictions.
From this there follows freedom from cause and effect and afflictions.
From this there follows freedom from cause and effect and afflictions.
End Part Four
The end of the Yoga Sutras of Patanjali
