Powers of the Punditts in Patanjali’s Yoga Sutras
July 9th, 2006
Although there are many versions, the online version of the Yoga Sutras at wikipedia is a useful starting point.There are four chapters:
- Consciousness and Superconsciousness (Samadhi Pada)
- Ways to Attain Yoga (Sadhana Pada)
- Powers (Vibhuti Pada)
- Liberation (Kaivalya Pada)
Book 1: Samadhi Pada
The first chapter begins with the state of Yoga, a technical description to help the Aspirant know and understand if he or she is in the right state. The four levels of Samadhi are delineated. The importance of Ishvara, the Lord Beyond Time is emphasized, and the use of the sacred mantra, OM. The obstacles to Yoga are discussed, and the means to overcome them. Once the Higher State of Union is attained, there are four more levels of Samadhi to achieve. This stage is unknowable because it is the state of the Yogi, The Master, The Punditt.
Book 2: Sadhana Pada
The ways to attain Yoga are the purpose of the second chapter. Since we have already attained the high states of Yoga, this chapter seems anachronistic, but the verses here are for the benefit of the Yogi, who now has the responsibility to teach and train students, for whom the profound mental techniques are not appropriate until they have moved further along the Path. Furthermore, the verses help to remind the Yogi of the qualities or characteristics that mark the progress of student and whether they are ready to proceed to the next stage. For myself, I was practising meditation, asanas, pranayama, and trying to live a ‘right’ life. Then I moved to Mentmore where I worked to earn the credit to do the TM-Sidhi course. What the precise qualities Punditt saw in me from the earliest stages of our meetings are, I do not know.
Book 3: Vibhuti Pada
The chapter starts with the three stages of dharana, dhyana and samadhi, that when operating together result in samyama, the technique for awakening the siddhis, but verses 4 and 5 points out that the mastery of samyama results in ‘discriminative knowledge’ used to ‘discover higher and higher states’, so samyama is not about the powers.
The next verses are critical, since they put samyama in context — it is internal compared to the first five limbs of Ashtanga Yoga, but it is external compared to nirvikalpa Samadhi. Then follows a discussion on quieting the mind (which already has been quietened by the ashtanga yoga practices) to the point where ‘onepointedness’ (remember we already are in a state of Yoga or Union) arises. This union point (ekagrataparinamah) is the state that is defined and acted upon by samyama — if you do not have ekagrataparinamah, samyama will not work. Ekagrataparinamah is the point that embodies the past, present and future, and all qualities of change. This is how spiritual magic works. Within ones already heightened state of awareness, a thought of what is required to know, or change is introduced (name of a person or thing, or situation), and the immediate knowledge thus obtained is the basis of transformation that quite naturally flows out of that experience. The critical point here is that the Yogi has to maintain his or her awareness before during and after the samyama to facilitate the full range of change and transformation required in the unitary point. It is interesting to note that I often work with my colleagues who are on different continents, and we can all see the same ekagrataparinamah, but naturally with our own unique viewpoints.
There then follows a list of suggested methods of sanyama on different objects ekagrataparinamah that range from the mind, the senses, perceptions, cosmology, the structure of consciousness, and physiology. However well one succeeds in the powers, verse 51 is critical:
By nonattachment to even these powers comes the destruction of the seed of bondage leading to liberation (Kaivalya, the subject of the final chapter).
This verse embodies the power of Punditt who did not use or demonstrate the use of siddhis to me, but nevertheless transformed me so that I could become a Punditt. This nonattachment is critical, because if this is not mastered, the next stage will plunge the unprepared into terrible problems:
When allured by celestial beings one should neither form any attachments nor show amazement as this could again lead to ignorance.
Verse 52
This is classic understatement, but it illustrates a seminal part of Punditt’s teaching, as he rarely showed any interest in my own experiences, and I had to act as if nothing was going on. The ‘celestial beings’ are not defined, just as Punditt would only refer to ’spirits’ whoever or whatever they were. A huge part of the work of the Punditt is to mediate and deal with the manifold situations and problems that arise from working with Spirits. If you think about the innumerable problems humans have dealing with other humans, imagine the difficulties of dealing with essentially invisible beings that interact with humans whether we like it or not.
Book 4: Kaivalya Pada
The first verse describes the methods of obtaining ’supernatural powers’:
… through birth, or by using drugs, or through mantras, or by ascetic disciplines, or from the superconscious state (Samadhi).
For me, it would appear that all these methods have been used. My childhood experiences of spirits, drugs — the alcohol drunk with Punditt, mantras — the music of Qawali, and the mantras from the Koran; ascetic disciplines — meditation, asanas, pranayama, etc. Samadhi I experienced by the direct infusion of these states from Punditt on a daily basis.
The rest of the chapter is a discourse on how to achieve liberation for oneself and for others through the use of spiritual magical techniques beyond samyama and the siddhis either by the individual Punditt or for a group of Punditts. For many years my life has been about dealing with black magic perpetrated by black magicians of all kinds and disciplines around the world. The definition and use of ‘black magic’ is extensive, and covers situations that may not appear so for others. I deliberately leave myself open — no need for protection when I have Purusha with me at all times — and many times, the thoughts and feelings I have are not my own:
The other thoughts arise in the intervals of the mind are from the subconscious impressions (samsaras).
Verse 27
Samsaras are the indications that spiritual work is required, and they are another reason why nonattachment is so critical. If you do not understand this point, you would have to wonder why Masters still get ill or act in strange ways — they have to deal with the samsaras created by others.
The last verses of this chapter give clues as to when the work of removing samsara(s) is complete. The Work never ends.
Now that we have completed this whirlwind tour of Patanjali’s Yoga Sutras, we are in a position to assess the ‘flying technique’. As I suggested, it is not about levitation of the physical body, but it is all about being able to travel to worlds and universes beyond our own and converse and work with the denizens of those worlds. Unfortunately, without understanding of the rest of the Yoga Sutras, which Maharishi never seemed to give, we have at best been short-changed, but I suspect that especially since the intended result — Peace on Earth — is further away than ever, there appears to have been damage to the spiritual realms, with the denial of the spiritual realms not visited by Maharishi’s students.