-- The Yogas Sutras of Patanjali --

 

 

- Excerpt verses 1-20 -

 

 

Samadhi The superconscious states and how to experience them

 

 

1. Now begins the instruction in yoga, in accordance with the established tradition. The word now indicates an auspicious time for this information to be taught to sincere seekers of truth who are receptive to learning.

 

 

In this text, yoga normally means samadhi: the 'complete union' of one's attention and consciousness with an object of contemplation. Superconscious samadhi is superior to ordinary, confused and fragmented states of consciousness. The reference to an established tradition indicates that what is described is useful knowledge that was known by others.

 

 

2. Samadhi is experienced when fluctuations and changes in the meditator's consciousness are reduced and pacified.

 

 

This sutra describes the specific means by which the ultimate goal of the practice is to be realised. Samadhi occurs when the movements and changes (vrittis) of individual consciousness (chitta) are weakened, pacified, and dormant (nirodha).

 

 

3. The seer then consciously remains in his own nature [essence].

 

 

The seer is the Self-identity of the meditator who perceives what is observed or experienced. When the wave-like changes and transformations that usually occur in the mind and awareness cease, Self-realisation (conscious experience with knowledge of one's essence of being) dominates.

 

 

4. At other times, a person is inclined to identify with the changes and transformations that occur in the mind and consciousness.

 

 

A meditator may enjoy a clear state of superconsciousness while attention is internalised, and still be attracted to - and identified with - the changing influences that arise in the mind and consciousness after meditation practice.

When Self-realisation is stable, the contents of the mind and consciousness can be seen objectively.

 

 

5. Mental changes are fivefold. They can cause pain or pleasure depending on the prevailing circumstances which allow their effects to be actualised.

 

 

They may have the potential to cause pain, be impure and restrictive; or they may not cause pain, be pure and not prevent our powers of perception or faculties from functioning.

 

 

6. The five kinds of transformations that alter the mind and consciousness are 1) processes that take place when valid knowledge is acquired; 2) delusion; 3) false beliefs; 4) sleep; 5) memory.

 

 

These transformations are described in the following sutras.

 

 

7. The three ways of acquiring valid knowledge are direct perception, inference as a result of observation, and learning from others who have knowledge.

 

 

Direct perception results from immediate knowledge of what is observed. When circumstances or concepts are analysed and we use our reasoning powers to determine what is true, what is thought to be true should be carefully examined and verified. Learning from others who are educated is a convenient way to acquire reliable knowledge. For a determined person on the spiritual path, an educated guru can be helpful. If such a teacher is not at hand, useful knowledge can be acquired through direct perception, resulting from intellectual investigation, intuitive insight, or personal experience.

 

 

8. Illusions are misperceptions.

 

 

Misperception or incomplete perception of what is observed gives rise to illusions that can be held in the mind as false information that interferes with rational thinking.

The main obstacle to Self-realisation is an imperfect sense of one's own identity. When this error is corrected, the truth seeker's consciousness is restored to wholeness without delay. The ultimate goal of right spiritual practice is to see through and transcend the illusory sense of self.

 

 

9. False beliefs are false mental concepts. Hallucinations and fantasies are entirely subjective perceptions that are not based on anything existing.

 

 

False ideas and beliefs obscure and distort consciousness, interfere with rational thinking, hinder efforts to know what is true, and can lead to reckless and unpredictable behaviour.

Hallucinations are phenomena produced by the mind and brain that may manifest as mental or audible voices that seem real, visions, or other distortions of perception.

Fantasies occur when attention and imagination are not under control.

The truth seeker must avoid false beliefs, hallucinations, and fantasies by cultivating psychic health, by being willing to confront-and discern-what is true, by adhering to a regimen of meaningful activity balanced by interludes of rest and healthy recreation, and by nurturing spiritual awareness.

 

 

10. Sleep is a modification of the power of cognition.

 

 

The powers of cognition (perception that gives knowledge) are usually limited when we sleep to allow the body to restore itself and the mind to organise newly acquired information. As we become more spiritually aware, we can have superconscious sleep instead of identifying with subconscious or unconscious states.

 

 

11. Memories are mental impressions of previous perceptions.

 

 

All perceptions leave impressions in the mind that can be aroused (brought to waking consciousness) and have influence even when we are not aware of them. Influential memories accumulated over a period of time carry a karmic (potentially acting) condition. If allowed to be influential, their effects can be constructive and life-enhancing, or restrictive and damaging. If their effects are constructive and enhance existence in accordance with our main goals, they can be allowed to be influential. How to eliminate forever the causes of subconscious overpowering influences is described in the following sutra.

 

 

12. The overpowering influences of mental impressions should be diminished, weakened and eliminated by the practice of meditation and cold detachment.

 

 

Both disciplines should be used appropriately.

 

 

13. Alert concentration on a chosen object is meditation.

 

 

Because of our natural inclination to be attentive to what is perceived, the easiest way to avoid being indiscriminate is to meditate.

Because of our natural inclination to be attentive to what is perceived, the easiest way to avoid being unduly influenced by overwhelming mental changes is to concentrate on what is most valuable. Contemplating in meditation the pure, conscious essence of our being and the reality of God is the greatest value.

14. Meditation becomes stable through dedicated and persistent practice.

 

 

Beginning meditators are usually advised to sit for twenty or thirty minutes to give the body time to relax, to allow the mind to calm down, the attention to focus, and a clear state of mind and awareness to prevail. Devotional zeal, together with a firm resolve that gives strength and motivation, soon enables the meditator to become firmly established in the practice.

 

 

15. Cold detachment enables us to control cravings, appetites and instinctive impulses.

 

 

Self-control is essential for one who aspires to Self- and God-realisation. Objective, rational, unemotional observation of our thoughts, feelings and inclinations enables us to see them with detachment, to make the right choices, to live as we actually want to, and to meditate with ease.

In everyday life, as well as in meditation, it can be helpful to discard what is not essential or important. In meditation, it is advisable to let go of subjective thoughts, feelings and perceptions without a care in the world.

 

 

16. Greater [and more easily practised] detachment results from the realisation of the Self which makes a person insensitive to the influences of cosmic forces.

 

 

The transformations and changes that occur in the mind and consciousness can also be caused by subtle influences of cosmic forces regulated by the three fundamental attributes of the Cosmic Soul.

The Sanskrit names for these three attributes are sattwa, rajas and tamas. Sattwa influences purify the mind, clarify consciousness, and enhance the powers of intellect and intuition. Rajasic influences stimulate and energise the mind, emotions and body. Tamasic influences obscure consciousness, dull the mind, disturb the powers of intuition and intellect, and give rise to thoughts and feelings of apathetic indifference.

When sattvic influences predominate during meditation, we tend to be inspired and alert, concentration is more easily focused, and superconscious states can be experienced. When we are not in meditation, sattvic influences help us to live a balanced lifestyle and to be optimistic and in good spirits.

Rajasic influences stir up emotions, agitate the mind, and easily distract attention. Tamasic influences can cause feelings of heaviness and a tendency to be passive or semi-conscious. These influences can be resisted and diminished by concentrating with inspired intention and fervent devotion until a superconscious state is experienced.

superconscious state is experienced.

 

 

17. As soon as the fluctuations of consciousness lose their influence, a person may experience samadhi accompanied by subtle thoughts, partial knowledge of the Self, and perceptions of bliss.

 

 

This is a preliminary stage during which various perceptions are present, including random thoughts and feelings that may be subtle. Although this samadhi may be accompanied by pleasant perceptions, it has changing characteristics and is influenced by cosmic forces regulated by the gunas. Although it may provide useful realisations and perceptions of possibilities yet to be realised, it does not liberate our consciousness. It should not be regarded as the ultimate achievement, nor should it be allowed to cause attachments to subtle feelings or perceptions.

 

 

The four preliminary stages of samadhi that can be experienced are: macos/deepLFree.translatedWithDeepL.text

1. The comparative stage - with thoughts, ideas, memories and feelings that give pleasure or enjoyment. A person may tend to compare their perceptions with previous meditative perceptions or with what others have said about superconscious states.

 

 

2. The non-comparative stage - without memories or ideas that interfere with contemplative concentration. Attention and awareness are so absorbed in the object of contemplation that any sense of difference or dissimilarity is absent.

 

 

3. The reflective stage - the examination of the subtle essences or attributes of what is being contemplated, with the presence of feelings or emotions. A person may explore the subtle aspects of the mind, intellect, ego, the processes of cosmic manifestation, or higher realities.

 

 

4. The stage of spontaneously revealed knowledge - subtle essences and aspects of consciousness are directly understood. What was previously only observed is unmistakably reflected in the meditator's consciousness.

Beyond these stages is the pure realisation of unity without the support of an object of perception. When this realisation is perfect and permanent, it continues after the practice of meditation in the course of ordinary activities. A constant realisation of the Self and God culminates in the liberation of consciousness.

 

 

18. The other [higher] samadhi leaves constructive impressions in the mind.

 

 

The influences of constructive superconscious impressions resist the binding subconscious conditionings which have been impressed upon the mind by ordinary experience, and weaken, neutralise and dissolve them all.

 

 

19. From samadhi without complete awareness, a person may progress to subtler states of samadhi, or he may find himself involved in the grosser characteristics of nature and its actions.

 

 

When Self-realisation is not perfect, even if thoughts and other objects of perception are not observed, a meditator may still be inclined to be preoccupied with the examination of the subtle characteristics of nature. From this level, a person can transcend all objects of perception or become involved in them.

 

 

20. Higher samadhi is preceded by disciplined effort, mindful meditative practice, awareness, clear memory [of previous subtle perceptions], unshakable faith, and the unveiling and emergence of innate knowledge.

 

 

Disciplined and concentrated effort is essential on the spiritual path, and meditation practice must be conscientious. Awareness provides useful knowledge. Clear memories of pre-existing inner perceptions support our present efforts. Unshakable faith eliminates the possibility of doubt and indecision about spiritual practice. Innate knowledge is revealed and emerges due to right practice, superconscious influences, and the occurrence of spontaneous awakenings of the soul.

***

Translated into French with the kind permission of Roy Eugene Davis.

 

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