Concentration is the fixing of the chitta
(mind stuff) upon a particular object.
This is dharana.
2. Sustained concentration (dharana) is
3. When the chitta becomes absorbed in
that which is the reality (or idea
embodied in the form), and is unaware of
separateness or the personal self, this is
contemplation or samadhi.
4. When concentration, meditation and
contemplation form one sequential act,
then is sanyama achieved.
5. As a result of sanyama comes the
shining forth of the light.
6. This illumination is gradual; it is
developed stage by stage.
7. These last three means of yoga have a
more intimate subjective effect than the
8. Even these three, however, are external
to the true seedless meditation (or
samadhi) which is not based on an object.
It is free from the effects of the
discriminative nature of the chitta (or
9. The sequence of mental states is as
follows: the mind reacts to that which is
seen; then follows the moment of mind
control. Then ensues a moment wherein the
chitta (mind stuff) responds to both these
factors. Finally these pass away, and the
perceiving consciousness has full sway.
10. Through the cultivation of this habit
of mind there will eventuate a steadiness
of spiritual perception.
11. The establishing of this habit, and
the restraining of the mind from its
thought-form-making tendency, results
eventually in the constant power to
12. When mind control and the controlling
factor are equally balanced, then comes
the condition of one-pointedness.
13. Through this process the aspects of
every object are known, their
characteristics (or form), their symbolic
nature, and their specific use in
time-conditions (stage of development) are
known and realized.
14. The characteristics of every object
are acquired, manifesting or latent.
15. The stage of development is
responsible for the various modifications
of the versatile psychic nature and of the
16. Through concentrated meditation upon
the triple nature of every form, comes the
revelation of that which has been and of
that which will be.
17. The Sound (or word), that which it
denotes (the object) and the embodied
spiritual essence (or idea) are usually
confused in the mind of the perceiver.. By
concentrated meditation on these three
aspects comes an (intuitive) comprehension
of the sound uttered by all forms of life.
18. Knowledge of previous incarnations
becomes available when the power to see
thought-images is acquired.
19. Through concentrated meditation, the
thought images in the minds of other
people become apparent.
20. As, however, the object of those
thoughts is not apparent to the perceiver,
he sees only the thought and not the
object. His meditation excludes the
21. By concentrated meditation upon the
distinction between form and body, those
properties of the body which make it
visible to the human eye are negated (or
withdrawn) and the yogi can render himself
22. Karma (or effects) are of two kinds:
immediate karma or future karma. By
perfectly concentrated meditation on
these, the yogi knows the term of his
experience in the three worlds. This
knowledge comes also from signs.
23. Union with others is to be gained
through one-pointed meditation upon the
three states of feeling-compassion,
tenderness and dispassion.
24. Meditation, one-pointedly centered
upon the power of the elephant, will
awaken that force or light.
25. Perfectly concentrated meditation upon
the awakened light will produce the
consciousness of that which is subtle,
hidden or remote.
26. Through meditation, one-pointedly
fixed upon the sun, will come a
consciousness (or knowledge) of the seven
27. A knowledge of all lunar forms arises
through one-pointed meditation upon the
28. Concentration upon the Pole-Star will
give knowledge of the orbits of the
planets and the stars.
29. By concentrated attention upon the
center called the solar plexus, comes
perfected knowledge as to the condition of
30. By fixing the attention upon the
throat center, the cessation of hunger and
thirst will ensue.
31. By fixing the attention upon the tube
or nerve below the throat center,
equilibrium is achieved.
32. Those who have attained self-mastery
can be seen and contacted through focusing
the light in the head. This power is
developed in one-pointed meditation.
33. All things can be known in the vivid
light of the intuition.
34. Understanding of the
mind-consciousness comes from one-pointed
meditation upon the heart center.
35. Experience (of the pairs of opposites)
comes from the inability of the soul to
distinguish between the personal self and
the purusha (or spirit). The objective
forms exist for the use (and experience)
of the spiritual man. By meditation upon
this, arises the intuitive perception of
the spiritual nature (the purusha).
36. As the result of this experience and
meditation, the higher hearing, touch,
sight, taste and smell are developed,
producing intuitional knowledge.
37. These powers are obstacles to the
highest spiritual realization, but serve
as magical powers in the objective worlds.
38. By liberation from the causes of
bondage through their weakening and by an
understanding of the mode of transference
(withdrawal or entrance), the mind stuff
(or chitta) can enter another body.
39. By subjugation of the upward life (the
udana) there is liberation from water, the
thorny path, and mire, and the power of
ascension is gained.
40. Through subjugation of the samana, the
spark becomes the flame.
41. By the means of one-pointed meditation
upon the relationship between the akasha
and sound, an organ for spiritual hearing
will be developed.
42. By one-pointed meditation upon the
relationship existing between the body and
the akasha, ascension out of matter (the
three worlds) and power to travel in space
43. When that which veils the light is
done away with, then comes the state of
being called discarnate (or disembodied),
freed from the modification of the
thinking principle. This is the state of
44. One-pointed meditation upon the five
forms which every element takes, produces
mastery over every element. These five
forms are the gross nature, the elemental
form, the quality, the pervasiveness and
the basic purpose.
45. Through this mastery, minuteness and
the other siddhis (or powers) are
attained, likewise bodily perfection and
freedom from all hindrances.
46. Symmetry of form, beauty of color,
strength and the compactness of the
diamond, constitute bodily perfection.
47. Mastery over the senses is brought
about through concentrated meditation upon
their nature, peculiar attributes, egoism,
pervasiveness and useful purpose.
48. As a result of this perfection, there
comes rapidity of action like that of
mind, perception independent of the
organs, and mastery over root substance.
49. The man who can discriminate between
the soul and the spirit achieves supremacy
over all conditions and becomes
50. By a passionless attitude towards this
attainment and towards all soul-powers,
the one who is free from the seeds of
bondage, attains the condition of isolated
51. There should be entire rejection of
all allurements from all forms of being,
even the celestial, for the recurrence of
evil contacts remains possible.
52. Intuitive knowledge is developed
through the use of the discriminative
faculty when there is one-pointed
concentration upon moments and their
53. From this intuitive knowledge is born
the capacity to distinguish (between all
beings) and to cognize their genus,
qualities and position in space.
54. This intuitive knowledge, which is the
great Deliverer, is omnipresent and
omniscient and includes the past, the
present and the future in the Eternal Now.
55. When the objective forms and the soul
have reached a condition of equal purity,
then is At-one-ment achieved and
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