Verses 4.31 and 4.32
The yogi whose inhaling and exhaling are destroyed, whose seizing of the objects of sense perception is relinquished, who has no [physical] movements at all, and who has no [mental] distortion, has the very highest absorption of the mind. This extraordinary
absorption of the mind only arises in certain rare yogis. In it, all their mental intentions are undercut and all the movements of their organs are stilled. This state is accessed through one's own experience and cannot be expressed in words.
In this absorption yoga, the body is absorbed into the organs, the organs are absorbed into the mind, the mind is absorbed into the life energy, the life energy is absorbed into nature, and the soul is absorbed into (united with) its own true form – the Absolute; therefore, the yogi in [the state of] absorption, despite being alive, does not take a breath and does not let out a breath. In this state, how can attraction to the objects of sense perception exist? Attraction to the objects of sense perception requires the body, organs, mind, life energy, etcetera, but all these are motionless; this [state] is an attribute of the yogi in absorption.
This is called 'comparison-free equanimity', or 'nothing-but-the-Absolute'. Without the compassion of God, it is very difficult to arrive at that place. One arriving at that place is called a great seer. Upon arriving there, the stabilization of the mental faculty is accomplished and all movements of the organs cease. Because this state is accessed through one's own experience, its greatness cannot be known by means of logic. Not only that, even a yogi who does have his own experience of it cannot give a real description of it. [The word 'experience' is used to translate several different Sanskrit words, most of which mean 'experience using the senses and the mind'. The word used here, anubhava, can mean that, or it can mean 'direct experience', which is equivalent to direct knowledge. Where the phrase 'direct experience' does appear, it is a translation of darshana, also translated as 'divine vision'.]
In The Yoga Darshana, there is a reference to yogis who are 'merged in the bodiless state' or 'merged in nature'. They have not received real guidance because their teachers are not
who do systematic practice after studying yogic scriptures; even though they [all these yogis] are determined, the level they reach by means of their systematic practice is utterly different from the valid level. [This is true] even though when they are in equanimity their mental faculty is actionless and their organs motionless. In The Yoga Darshana, the yoga of the great seers is called reliance on the method [given by the truth teacher], and the yoga of these yogis of the other kind is called reliance on material existence [being something]. In reliance on the method, as a result of the grace of God or the grace of the teacher, there is the technique of yoga. In reliance on worldly existence, there is no grace of God or grace of the teacher, and also no technique of yoga. Their equanimity [the equanimity of yogis relying on worldly existence] is called insensible equanimity. Because it is the result of stubborn insistence, it is also called 'hatha (forced) equanimity'. Here it should be remembered that 'hatha (sun-moon) equanimity' is one of the synonyms of the with-seed or with-contrivance equanimity of [the yoga called]
reliance on the method; in it, the organs of action are stable but the mind is 'with-contrivance', that is, in it, the mind is present (exists). The absorption of the mind occurs only after the life energy is stable. From reliance on the method, the yogi gets the divine body, direct knowledge of the divine order, the eight accomplishments and penultimate detachment. There is no benefit of this kind from the hatha (forced) equanimity of [the yoga of] reliance on worldly existence, therefore it is shown to be unscientific.
India is yoga's land of origin, the land of burning austerity; for thousands of years, hundreds of thousands of aspirants have carried on yogic systematic practice there, so the science of yoga is very well-known and widespread. The various yogas in other regions in the world are only representative of the path of engagement, not of the path of cessation. The path of cessation is a special path. It is called the liberation path, the Absolute teaching, or yoga. It is utterly different from all the aforesaid yogas. It is the path for great teachers of ethical action and no-one else.
There are countless obstacles in liberation systematic practice. One of them is sensual desire associated with mental impressions. Although there have been and will continue to be many devout ascetic people in all the regions of the world, most of them falter (come to a stop) in this stage because they do not find an experienced teacher who gives guidance in accordance with reality. The teacher is the key to knowledge. Without him, the lock of the treasury of
knowledge is never unlocked. When sexual desire associated with mental impressions awakens in the body of a virtuous and pure ascetic person, he becomes extremely discouraged. He thinks, 'It is my intention to live a self-restrained godly life. I have no interest at all in sensual desire associated with mental impressions, so why doesn't this sexual desire associated with mental impressions leave me alone? I regulate food, I am not involved in interaction with people, I am immersed day and night thinking of Love-Filled One, I don't keep sensual desire associated with mental impressions hidden in any corner of my mental faculty, so from where does it suddenly (unexpectedly) emerge?' He forgets that sensual desire associated with mental impressions is what caused the attachment to this world. Only by passing through it (by crossing to its far shore) can Revered Beloved God be attained. The awakening of sensual desire
associated with mental impressions is brought about in two ways: through bodily purification, and through bodily toxification. After purification, when the energy (power, vigor) is inclined to ascend, and after toxification, when the energy is inclined to descend, sexual desire
associated with mental impressions descends (incarnates). At this point, the virtuous ascetic person begins to lament and to pray to Revered Beloved God, 'O dearest God! Come, protect your devotee!'
Some ascetic people become angry with their own bodies and even begin to beat them. If anyone asks them, 'Why are you pointlessly assaulting this body?'
They reply: 'I am not assaulting my body, I am assaulting the demon in the form of desire who has infiltrated it.'
This disposition is admirable; nevertheless, this behavior of theirs is filled with false knowledge.
The path of yoga is filled with numerous impediments, so The Shiva Samhita says, 'In this path of yoga, numerous terrible and unpreventable interventions (obstacles) occur; nevertheless, if the life energy reaches the throat, the yogi should be intent on (eagerly devoted to) systematic practice.'
In yoga, nine distractions (disturbances) are described.
The first distraction is disease. A discordance of the humors, bodily fluids and instruments (organs) is called 'disease'. The yogic path is a healthy path. How can illness of any kind enter it? In sun-moon yoga, the suspension of the life energy is pre-eminent. Some illnesses are produced because of an excess of the windy humor. And some illnesses are produced by an excess of the bilious humor or the phlegmatic humor. Illness removes accumulated impurities. The yogi is always fearless and attentive; making a subtle investigation of the causes of disease, he allows them to be removed.
The second distraction is density (massiveness, thickness). In it, the mental faculty
becomes completely actionless. This impediment continues to be a distraction until the end of with-seed equanimity. In it [density], the entire body is released and begins to collapse, the mental faculty is not stable anywhere, the memory becomes weak, one yawn follows another – this is an extreme state of the dark condition of nature. It [the mental faculty] can be stabilized by a single meditation.
Uncertainty (doubt, anxiety) is the third distraction. In it, because of false knowledge, the aspirant's spiritual strength (strength of soul) is slackened, and defective reasoning is produced in the mind. By study and contemplation of yogic scripture and by scientific analysis of his own yogic activities, the aspirant can receive the highest guidance. If resolution (determination) is not attained from this, he should receive guidance from his truth teacher.
Doing systematic practice in a manner lacking ardour (valor) is also a distraction. It is called negligence (inattention, intoxication, lust). The attraction (pull, fascination) of yoga should continually be increased. To bring this about, one should implement [the observances of] communicating with yogis, the continued practice of [studying and contemplating on]
scripture, reflection, regulating food, chastity (continence), intentness (eager devotion) and other observances.
Laziness (inactivity, inertia) is also a distraction. Progressive destruction of its causes should be made.
Absence of detachment is called 'incontinence' (sexual indulgence, lack of restraint of passion). It, too, is an unpreventable impediment of the path of yoga. Until pleasure-attraction is given up, yoga-attraction does not bloom (open, evolve). The vigilant aspirants are the aspirants doing soul-investigation. Only a vigilant aspirant can put an end to bad (base, negative) qualities and obtain good (true) qualities .
Before the aspirant receives direct knowledge of the divine order, in the middle period, there is 'false vision'. False vision is inverted (reversed) knowledge. In it, the aspirant, giving up true yogic systematic practices, believes untrue unsystematic practices to be systematic practice. The aspirant must keep one principle (doctrine, final aim) in mind – 'I am making a journey from false knowledge to knowledge'. Until the end of false knowledge is reached, false vision is not destroyed. So the yogi must examine each delusion again and again.
Not attaining a level is also an obstruction. Until the aspirant has reached the levels of equanimity with bliss and equanimity with egoism, the necessary intentness (eager devotion) is not present in him. This obstacle can be neutralised by praying to God, worshipping (serving) the feet of the revered teacher, studying scripture, contemplation, faith in the soul, etcetera.
Lack of fixity [of purpose] is also an impediment. If the yogi, considering the level [he has] obtained to be the highest of all, remains satisfied with it, he will make no further progress.
Equanimity is the summit of yoga. This level should be made the object (the goal). Therefore