International Theosophy Conferences

Abstract: Patanjali is considered to be the first codifier of the ancient system of Divine Yoga, which is the path for “Self Reflective and Conscious” reunion with one’s True Self, and through that, with a higher reality. It is a body of knowledge, first verbally transmitted, then scripturally recorded, that underlies every system of meditative, contemplative or prayerful approach to the Eternal whether acknowledged or not. This presentation will review the salient points of the text, including the human psyche, psychic and spiritual experiences, and the Spiritual Ego, as understood in this ancient experiential system of initiation.

Patanjali outlines a simple, but intense and comprehensive experiential path to union with the Eternal source and Ground of our being within the purified “Consciousness Heart” of every life form. The Path begins in essence where it ends, with the “hindering of the modifications of the thinking principle” and cultivation of virtue and dispassion. Here we will add “perception” as well for reasons that may be apparent. By perception we indicate an appreciation of form, quality, and property that occurs in time and space, the domain of duality. The purpose of hindering is to provide the self-reflective consciousness within, (which esoterically differs from brain mind, thought, thinking, and cognitive awareness, its instruments), with a purified and highly sensitive reflective field, wherein the true Nature of it’s Essence, can be reflected, and known, and a type of resonance and assimilation can occur.

The journey to this state takes the aspirant through many alternative realities, and at any point, one can be easily distracted. The Yoga Aphorisms, as presented by Patanjali, when comparatively studied, will be seen to contain the prototypal seeds for the various systems of meditation, contemplation and prayer (all being different) that serve as the experiential core of many differing systems for enlightenment. Enlightenment provides the inner illumination whereby one safely approaches the Eternal, achieves liberation, and provides universal service.

Patanjali provides a system and method to master the influences of the mind that normally and subtlely hinder a pure recognition of our true “Selves”. It is our mind and consciousness, using our senses, which mislead us, causing us to think a thing to be the “Real”, when it is but another form, state of consciousness, hence a modification of the mind, which still holds a distracting influence upon the inner self reflective awareness.

The means for approaching the Eternal include the processes of dis-identification with, and mastery over the influences, conditions, and states that normally occlude and delude the mind, preventing it from a proper awareness of the Eternal.

The categorical modifications of mind are correct cognition, misconception, fancy, sleep, and Memory. These five states can be represented under three qualities, which are “sattvic, rajasic, and tamasic”. These qualify perception in such a way that they come to represent pain, pleasure, and indifference, as well as the perception of all things in their relative and absolute nature as truth or light, error and delusion, and ignorance, or with a mixture of truth and error. No matter what the level of “perception and understanding” it is still a state of influential modification that obscures the Eternal, which state must be overcome regarding its obstructive nature in relation to the Eternal.

These states of consciousness, gross through subtle, which obscure the Eternal, contain within themselves, all the qualities, forms, intelligences, planes, energies, forces and the like in the universe of consciousness. They are encountered along the path that leads to Liberation from Ignorance, and must be transcended, no matter what the form, content or consciousness. From Seraphim and Archangels or Dhyani Chohans, to the simplest elemental atoms, particles and forces, which play a part in the subjective domain of life. These include and make up all noumena and phenomena, with all the degrees of psychic, spiritual, divine and Eternally manifest experiences, no matter how subtle.

Patanjali states that the way to come to an awareness of the Eternal is by consistent and persevering “Exercise and Dispassion”. Exercise and dispassion are summarized as uninterrupted or continued effort and persistent striving to minimize the modifications and influence of mind, and desirelessness and non-attachment for all things except the Eternal. The challenge is attending to worldly duties as need be, while realizing they are not the Eternal, which is being sought for. This simple suggestion of “Exercise and Dispassion” has resulted in many “methods” over the centuries for its accomplishment. In our different states of wakeful awareness, where duties and action are required, contrasted with times of “existing” or action based meditation, as well as sitting meditation” the application of this “rule” must be altered to fit the conditions that allow for personal “safety”, but it must still be applied.

Purification of the mind, which is a requirement for a hindering of the modifications, must also occur. This process consists in the removal of the “afflictions”, which then helps in overcoming the “obstacles” to concentration. The afflictions are a study in themselves regarding their manifestation and operation on the different planes and in the differing states of consciousness and being. They stand as Ignorance, Egoism, Desire, Aversion, followed by clinging and timeless attachment to, and wish for “life” in some form, on some plane of existence, during some period of time. Ignorance is believing thinking and acting as if the non-Eternal things and beings experienced in and through our consciousness of time and space are the Eternal, which is Immanent, transcendent, both and neither, and always IS, being out of and beyond time and space.

Egoism is the mis-identification and mis-taking of the Eternal Power that IS, with anything that BECOMES. It is mistakenly thinking that the Eternal, working through the qualities and vehicles of form, becomes indirectly and reflectively able to intelligently experience all measures and degrees of form, quantity and quality rather than the formations of the qualities themselves. The remaining three, desire, aversion and quenchless thirst for existence, more obviously attach and immerse us in the ocean of experience, tying us to the wheel of ever becoming and rebirth, thus prolonging our lack of understanding of our true nature. This is not to devalue the life experience, for as Patanjali tells us the Universe exists both for the experience and subsequent liberation of the Great Soul. It is all necessary and valuable, and not one bit of it can be ignored. For Patanjali, the soul, being immortal, must take up its abode, somewhere, in some form, during some period of time if it has not achieved awareness of its Essential Eternal Nature.

When the afflictions are partially or completely mastered, the “obstacles” which represent all hindering essences, become easier to master. These stand as “sickness, languor, doubt, carelessness, laziness, addiction to objects of sense, Erroneous Perception, Failure to attain any stage of abstraction, and Instability in any state when attained”. We might also add, failure to maintain stability in any state fixedly, once achieved. These obstacles affect us in every walk of life, on any plane, and in relation to any experience, if we are not vigilant. In conjunction with overcoming the obstacles, the first two limbs of the eight-limbed system of “yoga” are a mandatory base upon which to follow the path, and cause an integrated emergence of the bodies or sheaths necessary to correctly encounter and understand the signs and experiences along the path. We have only to consider the various classifications of our principles in different religious and spiritual systems – spirit, soul, mind, psyche, etc. - to realize that different “bodies” allow us to experience different degrees of reality. The first two limbs out of the eight have to do with the great moral and ethical requirements and actions that provide the basis and foundation of all our Self-less endeavors. This is another practice in dis-identification and dispassion. These practices stand as not killing, stealing or coveting, truthfulness, and continence. Purification of body and mind, contentment, austerity, inaudible muttering or “mantric” repetition of the great Om/Amen or some analogous sacred word or sound, and persevering devotion to the supreme soul as one conceives and believes it to be.

Continuing on, we engage in restraint of mind and its powers, senses, and organs, from the addictive preoccupation with the world of the senses on whatever plane of being, in regards to whatever objects subtle or gross per plane, as well as consciousness and understanding. It is only this type of practice, outside of life experiences causing great change or conversion that helps us achieve a freedom from the addictive nature of things and to acquire a steady appreciation of the more subtle truths in nature.

Using this as a basis, we begin our practice in the development and maintaining of attention, which pertains to training of the mind. Once again, there are many practices utilized, but in general thought, the effort is made to fix and hold the mind on a particular object or subject to the exclusion of all else. From the practice of this attention, held for long periods of time, we develop the ability to concentrate on an object or subject. At the gross level, this is a fixing of the mind and examination of the properties of an object, in order to know it. It is not a vacant state of staring or imagination but one of vigilance and attention. This involves what will be called the argumentative stage of meditation, and when ripened and matured, gives rise to a different type of knowing, yet one that still pertains to the gross planes of being. The triad of attention, concentration and meditation, when appropriately integrated and persistently practiced, results in a conditional state called sanyama.

This last mentioned state gives rise to the ability, skill and power of “direct perception or distinct cognition”. It is this ability that allows the “yogi” to “know” things in their gross and subtle natures as objects and process. It is in the perception of “process” large or small, that the energies and vitalities of life are known, and their modality of action perceived and understood. This is a lower unitive state of vibration or resonance that allows natures to be shared, with the addition of knowledge gained. In this pursuit, we must realize that there are types of knowledge, related to objects as well as categories, singularities as well as generalities to which we gain access.

From the correct pursuit and attainment of these conditions and states, while persisting in and practicing all prerequisites and prior exercises mentioned, we move on to concentration/contemplation. This is the ability to persevere and hold the mind for long periods of time on an objective or subjective thing. It is in this quality that a deeper state of “union with”, can occur.

All these means of preparation and approach are to be practiced continually and simultaneously as one progresses along the various stages of the path. Each is or becomes embedded in the next. These are not stages wherein one step is completed, forgotten, and another taken, leaving behind for good all that we have passed. All exercises are continually and simultaneously practiced together, each building on and becoming part of the other, strengthening the being, as well as the consciousness in the right way, ensuring that the journey is properly completed.

When these techniques and life practices are performed and applied correctly, they result in the emergence of comprehensive and subtle senses, understanding and the gradual development of sheaths, bodies or vehicles through which the recognition and eventual integration and realization of the different planes of being, which are states of consciousness, and the actions thereon, occur. This process, when systematically practiced, and mastered, according to the simple formula of exercise and dispassion, along with all that is included and implied by these two words, results in a series of “new births”, on the various planes of being and experience, over time. It is as if one was “born again”, while the “flower” which gave birth to such seed “dies”. For some this process is performed fully and with self-reflective consciousness and mastery of the various fields of experience encountered. For others, it is accomplished outside the direct consciousness and awareness of the personality or ego.

The powers that result from these births and emergences are many. They can and often do become distracting forces, leading away from the very goal one assumes they are approaching. The enumeration of some of these is as follows: Absence of enmity in men and animals towards the awakening being, becoming the focus for karmic works good or bad, having the power to obtain all “material” wealth, inner and outer strength of body and mind, obtaining a knowledge of everything relating to former existences, understanding the cause and the nature of the body thoroughly, true healing based on inner perception, predominance of goodness, a sense of knowing the soul as distinct from nature both individually, and Macrocosmically. A heightening of the bodily senses which applies to all sheaths, happiness, when focused on a particular deity a meeting with that power, perfection in true meditation, being free from the assault and influence of the pairs of opposites, releasing the mind from the obscuring influence of the body or sheaths, control of the organs and senses, development of an accurate discerning power which pierces deeply to the true nature and causal plane of things, overcoming the modifications and obscurations of mind during its various transformations and ascensions, perceiving the innate properties of an object, understanding the three-fold mental modifications in regards to mind, time and space, understanding and perceiving past and future events, understanding the nature of sound, meaning, and image and the differences that exist between them, knowing another’s mind as well as heart, understanding the laws and process of birth and death as well as the intervening states, understanding the powers of the elementals, and how they interact with the atoms, elements, plant and animal kingdoms as well as the human kingdom, understanding the role of the “daemons”, having a thorough knowledge concerning the spheres between the Earth and Sun, the fixed stars, the pole star, and the great universal system.

Understanding the nature of “light” in its various manifestations and on the various planes, understanding the various natures of the soul as distinct from the true Perceiver in its sojourn through the forms of nature, understanding the vital energies, the inner self, the flow of karma, and a knowledge of the existences in their essential natures as well as a mastery over them. Obtaining a knowledge that saves from rebirth, and a knowledge wherein the mind no longer conceives itself to be the true knower, a realization of the nature of the true Knower, and the ability of man to change into another class of being such as that of a celestial being.

There are other aspects of “psychic” phenomena that can be mentioned and discussed, but hopefully the idea of the range of such experiences has been communicated. At times, the path taken by the Initiate is devoid of powers, as first and foremost, morals, ethics, mental discipline and universal service, purification of mind and its sheaths, as well as awakening wisdom are prerequisites for the journey pilgrimage. For the initiate, neither his path nor the development of his inner being is sporadic but should unfold systematically. It is important to keep in mind that none of these psychic experiences alone or together indicate that the possessor is spiritual or on a spiritual path.

From this point onwards, if successfully navigated, the aspirant begins living, learning and progressing through four lower planes of being and experience. If it is at all possible, it should be recognized that these planes are in co-adunition but not consubstantiality. They exist much like the world of form, within which are the world of electrons and protons, or atoms, within which is the world of particles and forces. All is there as one, but as consciousness “turns the channel on the television” different fields and categories of perceptions and experience arise. They are referred to indirectly, and are spoken of as related to states of meditation and accomplishment. These planes are referred to as the argumentative and non-argumentative division, the deliberative and non-deliberative division, the Beatific and finally the Egoistic division.

Different commentators give different interpretations to these states and stages, but theosophically we are told that the argumentative pertains to the field of gross material being and experience. The deliberative division pertains to the plane of the subtle senses and the mind. This is usually referred to as the astral. The Beatific to the plane of the “higher mind” and its powers together with truth in the abstract, and the Egoistic as that state wherein nothing of typical form remains but the “cognition of the self”, which pertains to the “I ness” element of mind, (that which attaches itself and in part becomes assimilated to the form it uses) as the re-incarnating ray of consciousness, arising from the “Spiritual Ego” or reincarnating source and being. It is usually in this state of consciousness with its contents, fully or partially, that beings in deep meditative states, near death states, and perhaps fleeting peak experiences, catch a glimpse of that “being of light, peace and grace”, that with a sense of loving protection and care, nurtures the personal incarnated ego which has been thrown out of the plane of material existence, bypassing in some cases the lower astral and etheric planes of being. It is the encounter with this being of light that is often related to the experience of God, by some mystics, as well as saints. Still, this plane of “Mind” with its beings of Light is not the highest, nor does its experience necessarily lead to enlightenment and liberation from the influences of manifestation in order to better know the Self.

In other systems, these planes and states have been loosely referred to as the world of men, the astral world, the etheric world and that of the Akasic plane. Other terminology, depending on the spiritual system being used, include descriptive terms such as the gross world of form; the formative world or world in its model or structural form; the creative world of force and or lower intelligence; and that of the archetypal, the world or universe in its first sketchy, outline form. This may be conceived as the world of subtle vibrational patterns interacting in such a manner as to eventually give rise to solid form. In Buddhism they have been referred to as, suffering with its place of existence, its cause, its cessation, and the means or path whereby cessation is accomplished. Additionally, they are referred to as the world of man, the kamic or world of desire, that of fine matter and form, and that of the formless worlds.

Each of the lower four planes, have states of consciousness with which they are connected. It is in these planes that we find most of the phenomenon related to daemons, angels, demons, elementals, elementaries, shades, “souls” of the dead, sprites and beings of nature who have intelligence ranging from instinctive to semi conscious awareness. These are the planes or states (in their higher nature) wherein ghosts, and other so called entities are encountered. These are also the planes wherein knowledge is acquired about mankind in its material and psychic nature, related to races of mankind, cycles of nature, sowing and reaping or karmic repercussions. Herein we also learn about the properties of elements, animals, minerals, plants, life forms, and lower intelligence. We learn about the relations that exist between the form and lower mind of mankind as it relates to the energies of nature and the greater influences of the stellar heavens upon mankind, with its cycles of learning, rise, fall, spirituality, psychism, wars, etc. All these lower sciences are contained and discernible in part or in full, by a proper understanding of the nature of these planes of being as they stand in relation to the forms of life, man, his intelligence, the psychical natures of things, and the lower degrees of spirit which each being reveals according to their light, capacity and power.

While experiencing these planes and states the disciple learns the lessons of illusionary and deceptive perceptions. When properly instructed, he or she is able to “correct” such perceptions, and learn the ways, characteristics, functions, and paths or circuits, of the karmic and kamic powers, forces, entities, and energies that influence humanity and life forms psychologically, physiologically, psychically and experientially. One is able to study and understand the lower mysteries or sciences connected to sidereal cycles, solar, lunar and planetary light and their influences, (just to name a few) with their relations to the gross and astral vehicles. One comes to understand the energies - diversified prana, volitional energies connected with lower manas or embodied mind - their related paths and currents, their impact on forms, their vital natures, and their cycles and circuits. The “time table” of the general cycles, great and small, in their Lower character, as they relate to karma are perceived and studied, as they apply to the world, humanity, the cycles of the globe, and all the kingdoms.

As one penetrates more deeply, the encounter is with the representative “angelic and tyrannical forces and influences” as they relate to the lower intelligences in the solar system, the hierarchies that rule over them, their orders, arrangements, and progressions in time, related to cycles of rounds and races, as well as predominance of artistic, scientific, religious, psychological, and other cycles affecting humanity and life forms.

This all falls within the range of the education, and training of the initiate. At the same time, by the process of vibration, resonance, and assimilation, the disciple “becomes” and knows, and also risks being consumed by these powers, as they impact ones physical, astral and subtle being in life, and in the world of form and mind. This is the great risk that attends all initiatory endeavors and relates intimately to the nature of the disciple, his or her readiness, and the ensuing “battle” between the forces of “Light and Darkness”.

Besides this lower quaternary, the fourfold nature, there are three other states and/or planes, completing the seven-fold nature of planes, consciousness and content mentioned. They are generally noted as Mind, the plane of the Gunas and their influence, separated and then equilibrated as a single undivided Root substance. These are often reinforced and magnified on earth due to mis-identification of the power of being and consciousness with the vehicles, planes and experiences of individualized consciousness, along with a habitual desire and clinging to the same.

Even though the aspirant has developed the sheaths, or bodies, whereby experiencing these planes becomes possible he still must transcend them and their knowledge if a true understanding and recognition of Self be possible.

The transcendence of this fourth path, plane or state of being and consciousness into the “fifth” is a point of True Transition or “turn about”. It is the point at which the aspirant has achieved a new order of being and light, as reflected in the “Reincarnating Spiritual Ego”, the Angelic source and life of its being. Once saturated, permeated and bathed in “its” light, after proper preparation, ones entire being and nature “turns about” from the forms and things of the world physical, astral and psychic, and enters into the realms and states of varying degrees of spirituality, divinity, and the Eternal. If successfully navigated and experienced one becomes a being of a different order. One lives on the earth, but is no longer of the earth, in the conventional manner in which we think of existence.

On this fifth plane begin the deeper Mysteries of consciousness and life. Beyond this plane of Manasic or Mind consciousness and Being, is the plane of Pure Spiritual Soul. It is called the plane of Buddhi in theosophical terminology. It is the plane of “Truth”, accumulated evolutionary Intelligence, and intellectual substance. It is related to law, number, proportion, sound, light, and forces of superior intellect, unallied with the domain of cognitive thinking but related more with the world of True Spiritual Intuition. This latter does not concern itself with the knowledge of earthly matter, but with planes, forces and consciousness of such a higher, lofty and penetrating nature, that it represents more the “ideas, numbers, and sounds”, related to the “logos, the Word”, and cosmic manifestation and unfolding.

With the transcending of the realm of the Great Mind or Manas, and Buddhi, Soul and Spirit, with its influences, as well as that of the gunas or qualities, there comes a state of consciousness and knowing wherein one comes to an understanding of “all things”. It is a state called “Dharma Mega”, the cloud of virtue. It is the embodiment of the Highest Wisdom, Compassion, and Knowing, which gives a perfect “discriminatory knowledge” of life, hidden and manifest. Still practicing the profound discipline of “exercise and dispassion” if the aspirant remains free of desire and clinging even for this, then s(he) is able to rise above or within. And with the re-absorption of the Gunas, the Trinitarian element responsible for the being and expression of the universe, one comes to appreciate the place and condition of Root Matter or Divine Substance, the finest and most subtle degree of substance that provides the first state of reflected knowing of the Eternal. It is that substance which arises from The Eternal Witness as a reflection of The Eternal Light of Consciousness, such that one is able to come to an awareness of their only True Nature, which is that of the Eternal.

All the while, we have been working systematically and experientially to come to an understanding of everything which is not the Eternal, the millions of things we in our ignorance assume to be real and eternal, so that we may move closer in Understanding, Realization and Being, to that which is The Eternal.

In this evolutionary pursuit and initiatory journey we eventually come to realize that anything which can become objective to consciousness through the mediums of “senses”, cannot be that Eternal which we seek as the Innate, most fundamental and intimate nature of our own being. The Eternal cannot be any of the sheaths, states of waking, dreaming or deep sleep. It is neither the gross or subtle elements of mind, Spiritual Intelligence (or the content and faculty of Buddhi), nor is it any of the vital airs, energies or forces experienced in life, and on the subtle planes of being. It is not the Causal Body, nor the basis of it. It is not in the after-death states, nor altered states of consciousness with which we are familiar. It is nothing that arises from the gunas or three qualities, which lie either equilibrated in a state of prakriti, or manifest in the universe as properties of a most subtle matter and nature. The Eternal can be nothing less than the Causeless and Rootless Witness of every Being, present at the “Heart” of every form. Having reached this pinnacle, overcoming our Great Ignorance and Maya, achieving the Great Dispassion, yet not neglecting Duty, we achieve a Unitive State, consistent with the primal garment and substance of nature, and then, remaining “vigilant”, with our “awareness pure”, persisting in our practice of Exercise and Dispassion, we are enabled to capture a “reflective” glimpse and feel of that “Light and Power” which we are. Our Eternal changeless, Persistent and Pure Nature. The Causeless Cause, which is the Rootless Root of our own, and every other nature. We arrive at an intimate Realization of the meaning inherent in the words, “That Thou Art”. We have recognized and reached home. We are eternally alive, well, conscious, pure and full of wisdom and compassion. Yet coming to this Greater understanding of Life only makes us eager to serve all life, in the world, not sleep or reap reward in a heaven or Nirvana.

Fully awake to Truth, we work for the welfare and liberation of all other beings and lives each in his or her own way. This sacred vow is reflected in the Pledge of Kwan Yin, which goes as follows:

Never will I seek nor receive private, individual salvation; never will I enter into final peace alone but forever and everywhere will I live and strive for the redemption of every creature throughout the world from the bonds of conditioned existence.

This then is the Path of the Great Teachers of Humanity, the Christ’s and Buddha’s, the Krishna’s and Kwan Yin’s as well as the aspirants for liberation, enlightenment and service.

Eugene Jennings M.D. is Medical Director of a local Pennsylvania community residential facility for adolescent youth. He is an Adjunct psychiatrist affiliated with the local community hospital in Stroudsburg Pennsylvania where he is also a member of the hospital’s Ethics Committee. He maintains a private practice that involves the treatment of general psychiatric conditions, spiritual concerns, and general consultation.