"Yoga Sutras" of Patanjali with commentaries by Vadim Zaporozhtsev. Chapter III, AF. 29-42

The title of the lecture:

"Yoga Sutras" Of Patanjali

and "Vyasa–Bhashya"

Comments Vadim Zaporozhtseva

the text "Yoga Sutras" of Patanjali.

Chapter III.

About advanced abilities.

(AF. 29-42).

Author: Vadim Zaporozhtsev

Brief description: the Yoga Sutras of Patanjali is one of the oldest and most authoritative treatises on yoga.

This treatise is equally respected, both among academic scholars and practicing yogis. For this reason, this Sutra is considered the fundamental treatise on yoga very wide circle of experts.

Unfortunately, the "Yoga Sutras" of Patanjali is very difficult to understand for modern practitioners of yoga for a number of reasons, among which should be mentioned such as: lack of adequate terms in European languages for translation of basic notions in yoga (the word, Samadhi, chit, Manas, etc.), the ultimate short presentation (very concise aphorisms), cross-cultural difficulties of ignorance of the environment in which this treatise was written, and many others.

For this reason, there is a serious need to provide meaningful comments on this treatise for the layman. In our work we have sought to avoid the Sanskrit terms as well as illustrate the difficult philosophical ideas to simple analogies from our lives. We also carried out a parallel comparison with other philosophical teachings, such as Tantric Buddhism, Hindu Tantra, etc.

If this course of yoga will give you at least a small island with a great understanding of the science of Yoga, if it will inspire you to continue learning all the secrets and mysteries of Yoga, then we'll consider our mission accomplished.

This text presents an overview of the following topics: advanced skills.

Date and place of lecture:

Cultural Center "Enlightenment" in Moscow.




29. [Thanks to sanyama] on the navel chakra [appearing] knowledge of the body structure.


Review of Vyasa: After sanyama on the navel chakra [the yogin] is able to discern the structure of the body. It includes three humoral components: wind, bile, and phlegm – and seven [bodily] substances. It is the skin, blood, flesh, sinews, bones, marrow and semen. Distribution [of substances] is such that each predecessor is external to the subsequent.


Review of Vadim Zaporozhtseva: the Next superpower on this list, more precisely, perfect the ability. Maybe even it would be wrong to use the term "superpower", above – it is something unattainable, the exclusive, sometimes even the tone of this otherworldly and unattainable. It would be more accurate to describe it of course, as the perfect abilities. That is, that everyone possesses, but not all develop these abilities.

So this next perfect ability about knowing your body, about how it was built, how it works. Now modern medicine has made fantastic advances in the study of man, his devices metabolism. Made great breakthroughs in almost all directions. The fact is, we are on the threshold of a revolution in the field of knowledge of the person with the relevant material consequences, and the benefits that needs medicine to bring, or those bad things that can occur if it falls into the immoral hands.

And now modern science is one way, but then from ancient times we have heard information about the true omnipotence of the ancient medical systems. No wonder now in great demand not only in our country use non-traditional methods of treatment. Sometimes I try to imagine that it is only the destiny of our country where such an economic mess and a bit nervous, a situation conducive to bump into things unconventional, but the same trend is observed equally in developed countries, very rich countries such as USA, UK. But there really are some pitfalls, for example, that in America you have no rights without a license to treat people, and for it to be severe punishment. And some people from the same US travel to other countries, including those in Mexico, Philippines or anywhere else that there is to be treated by those or other healers, or those of other people who know and able to do it. Oddly enough here for such a sensible approach in the US, sometimes just uses it, if anyone, the dark side of people who just want to extort money out of people, well, there are some contradictions.

So, despite the huge number of charlatans in this field, still we cannot ignore that these systems are, first, simply exist, whether we like it or not, and moreover, enjoyed a certain popularity among a certain circle of people. We can explain the effect of the treatment, but in the end, for each individual there is only one criterion of treatment, healthy or sick. One may say that some of the methods it is nothing more than suggestion and self-hypnosis.

Honestly, I don't care, I know the other criterion – a person is in a healthy condition, or it is in a sick condition, and by what means this is achieved, this question is quite different. So where did this knowledge? And here, as in regard to astronomy, the system of Patanjali offers a kind of meditation to gain knowledge about the action of the body. And as a result, the ability to adjust it to work what is called a treatment. As this method indicates the meditation for the umbilical centre. That is, when the yogi begins to concentrate the mind on the navel center and then more enhancement.

That is, we know there's Dhyana, Dharana and Samadhi. Here are three steps that Patanjali called sanyama apply to concentration on such objects, as the navel center. Why is the umbilical center? Well, again this question can be answered that it is a historical fact, folk medicine, that is, at the time practiced these methods and achieved results. You can't explain it, but, of course, I can afford to add, may be even in part, our own opinions on this method: why the umbilical center and not some other.

Just remember that when a person is born, that connects him with the mother is the belly button. That is, this is the center around which grows a little body of the future man, and only after birth, the umbilical cord cut. That is, there is a point around which revolves primarily our physical body. Revolves because it was built from this centre, it was the nutrients, support mom, that linked this new soul with matter. Therefore, even from these considerations it follows that if there is to dismantle this system, the starting point is the cord, it began the formation of the human body, and it is quite logical. Now imagine that you want to collect rather complicated mechanism, you usually start with the core, and then layer it all new, maybe even not such important shell. So in terms of the unit of our body-this, oddly enough, is the umbilical center.

There are beautiful moments that came to us from Tantra, where it is said that, starting from a spiritual level to the higher spheres, the children cease to be born this way, employing an umbilical center, well, that's the normal way, as children are born. But born in our opinion an absolutely magical way, and there form the centre of the body while the magical birth of the umbilical, according to the heart. It is for this type of super beings, if you will, of the Gods, is said to be so. But then again, we go back to the human body, and this method sanyama at the umbilical centre. When a person begins to think about it, it is not enough that in his mind with sufficient clarity emerges the main point, but really, all of our digestion, everything that supports us, it is around the belly. No wonder even in old Slavic languages, the life and the stomach - it was one and the same. "Fought, not stinging his stomach," that is not sparing of his life.

So, when it's concentration on this point, in addition to this comes a sense of this point. From the Tantras we remember that in the same place is localized in a center called manipura (solar center) or center fire. And here come the feel of this place, and if strong enough to concentrate the rays of his mind, then we connect power to our energy and begin to unravel all the intricacies of the diseases from which we suffer. And everything that hinders us on the physical level, all that leads to ailments. So sometimes the method of concentration on the navel itself is already a kind of drug for the treatment of such disorders in the physical body. In the "Sutras" of Patanjali it is said that, at least, knowledge about how made the whole human body comes clear, if this sangama at the umbilical center implemented. And if you already have the knowledge of how and what works, you can understand how to act to unleash these nodes.

I said that modern medicine has made tremendous progress, but it goes its own way, its methods and its ways from the outside. Somewhere using different knowledge from related Sciences, or those other devices, tools, something, apparently, in ancient times there were not. First and foremost, medicine is knowledge of the coarse physical body, while the umbilical sanyama on the heart leads to knowledge of the device body, including on a subtle level. That's why it is still unconventional treatment systems are sometimes more effective conventional modern medicine because they work at a deep level and on a gross level, at the same time, incidentally, they do not share them. But modern medicine does not officially recognize these subtle levels. Rightly not recognize it, because to recognize the need to prove and justify within the framework of the methods with which it operates. And while there is no one method to photograph the aura or something to check. There is such a thing as a modern picture of the world or the modern view of a scientist on people. And there's all these methods are considered to be frivolous, without merit or obviously fraudulent. Maybe some discovery was born, and the doctors just hand never got to study it. But let's be honest with ourselves, the official science does not recognize. This is a separate issue, a very extensive why alternative medicine or ethnomedicine works, and still not found what power or what such patterns in terms of how it works. But here to explain this inconsistency, it is necessary to go completely the other way. It is necessary to build system of scientific knowledge not from outside but from within. And it's the same thing as to take the Moscow Kremlin and to turn on the spire. It is very hard to do. You have to start from scratch and reach a certain level. It's very hard to do, really. And it's hard to stop thinking outside. And this is the generic contrast of esoteric systems who think inside.

Accordingly, the idea outwards, we get a thorough information about how the physical body, but, unfortunately, not even touching the factors of the subtle body, these deep structures. Myslenie inside, sometimes leads to deeper knowledge and more powerful methods. But in order to master these techniques from the inside is required, if anything, a higher qualification of each individual. It can not be put on stream, it is like ability, it must be a long, long, long time to manifest itself in the form of this attention Ya That is that without practice it is hard to teach.


So sanyama at the umbilical center provides knowledge of the device physical bodies. And there is a bunch of that microcosm identical with the macrocosm, as above, so below. Therefore, from this point of view, this system is similar to somewhere in the contemplation of the polar star. Where are you contemplating the North star, the Sun, the moon or particular star, know device all of space. Here, you'll know the device space, but only a little, if anyone, your personal.

30. [Thanks to sanyama] larynx removed hunger and thirst.

Review of Vyasa: Under the tongue [is] the notochord, under her throat, followed by the larynx. Thanks sanyama her hunger and thirst no longer cause anxiety [the yogin].

Review of Vadim Zaporozhtseva: Here following this utility, which comes through the study of yoga and practice sanyama. As stated, focusing her attention on this point, one can be freed from hunger and thirst. Here again, you can speculate, and why? Well, the answer is quite simple. We would like to control all those signals about hunger and thirst, which reach the human body, and do not allow them to pass on. Of course, this is a very rough explanation, not explaining the full depth of this practice. Because of the antiquity of the known methods, which are also extant, as some tales that supposedly people at a certain stage of development can feed on energy directly, not like we do here in this long cycle: the sun heated the earth, from the earth grew a plant, the plant has given some fruit, we, if we are vegetarians, eat the fruit and happy, satisfied, cheerful. If we are not vegetarians, this plant ate some cow, and we ate the cow, that is, the same thing. This chain of energy will still come to us, so to speak somewhere, but was not perceived by us directly.

In science there is an experiment which is confirmed, and likewise at the time of writing of the treatise "Yoga sutras" of Patanjali was well-known methods of yoga – that'll do, then, get so-and-so. So, the method sanyama on this point, moreover, that may be blocking the sensation of physical hunger, i.e. hunger receptors that have not received any gross material food, but on the other hand develop this approach to ensure that learning to eat in an alternative way through energy, through the prana.

It could be the big time. Although this topic will be further discussed in the work of Patanjali. But we all depend on where we draw energy. And the average creature draws energy from other creatures, whether we like it or not. Even if we are vegetarians, we eat the cells of other living organisms or bacteria, so we still someone to devour, and the difference in who we devoured only to the extent of the organization. It is clear that the cow is more organized and meaningful than some sort of cell protein of yeast, but we still someone eating. In this sense, we have someone to eat, something to eat, and when we learn to directly absorb the energy of the Universe, we completely turn off this nutritional chain, and immediately begin to receive this energy, we truly become free, and we don't have anyone there. And here in the first place there is a mention of the fact that these painful sensations of hunger and thirst that adversely affect the person they're torturing him, they, at least, can be controlled here such Canyamel at the umbilical centre.

31. [Thanks to sanyama] tortoise-tube [is achieved] immobility.

Review of Vyasa: Under the larynx in the chest [is] tube, [like] in the form of a turtle. When sanyama it achieved a state of stillness, like a snake or lizard.

Review of Vadim Zaporozhtseva: Here from time to time have to conduct lectures and to observe people, listen to some of this interesting information, that is, holding their breath and not making a single movement. And it speaks of the very great strength of mind and a large degree of concentration. Some excuse like monkeys, and so will Dodge and Dodge commercials in them, sits like a worm that gives them a strong position, and as if they are trying to get rid of it, changing the position of his body. This is a rather sad figure, he suggests either a complete lack of interest in the subject, or about the lack of a natural ability to concentrate.


Whether we like it or not, we have physical bodies, and one-pointedness of our mind largely depends on committed we any movement or not, whether we are distracted or not. When sitting in meditation the yogi, sometimes I get the impression that it's not a yogi, and a statue. Absolutely nothing is moving, barely even breathing is determined. And this ability for a long time to be stationary, extremely useful for the spiritual development, that is, in this respect, it is sattva (pure) is the manifestation of our behavior.


It would seem that someone could say, the animal can also be frozen for a certain time, but it will not talk about his intelligence, but it is freezing tematicheskoe, that is mind-numbing, but sattva is essential. When on one side you have a marginal involvement in a particular process, a particular action, and on the other hand this factor of control of your body, you control a rajas, that is an effective component of their life. Indeed, as a racer on a sharp turn simultaneously presses on the gas and brake to fit in the corner, similarly here – on the one hand the focus and tension of all the mental functions in order to concentrate the mind in sanyama on that particular object. But on the other hand, such a brake. Controlling your physical body, we assist in a deeper level to carry out this meditation. So the ability to be fixed, says Patanjali, that Canyamel at this point, to control the other points becomes much simpler and really achieved a state of stillness, like reptiles, and that a man may sit motionless for several hours.

32. [Thanks to sanyama] on the light in the head [arises] the vision of the Siddhas.

Review of Vyasa: In the skull [has] the internal cavity, [which happens] bright glow. When sanyama it [the yogin arises] the vision of the Siddhas, travelling in the space between heaven and earth.


Review of Vadim Zaporozhtseva: this is quite interesting, it can be difficult to comment on the aphorism, for the simple reason that under the Siddhas here are not people superpowers, and so to say being in some intermediate state such as it says – stuck between heaven and earth. There is a class of such beings, which is not the earth receives, but does not accept or sky. And here they hang. In another sense it is certain beings who live on another plane of consciousness, or rather, on another level, our Universe, not on the material and to some intermediate, subtle.


Sometimes I have heard an interpretation that this refers to ghosts. So here there are some discrepancies. Under one and the same word siddhi, that is, if to be correct, then siddhi is a supernatural, rather, perfect skills, a Siddha is one who has them. And we have siddhi a lot of them, so plural. But in this particular case, the focus is not aimed at the fact that they are highly spiritual - that's the difference. That is, they can be completely unspiritual, but simply live on the other new some level, that is, they reached some sort of perfection to live at this level, but it is not what they would have achieved perfection in some kind of spiritual development. Therefore, it is quite difficult to comment on the aphorism.


What is meant by this is really difficult to say, but actually it is not so interesting. More interesting, given that aphorism, where sanyama or consistent increase in the concentration focus on the dot inside the head. And here is what is curious. Following such a pattern. If you consider tantric belief system, which, of course, does not contradict pure yoga the views expressed in the "Yoga Sutras", that there is some system of points, points bindu. But in the classical system, it is believed that somewhere in the center of our head, or well, not in the center, it is difficult to say, inside the head, for example, there is a certain area, starting to contemplate that the person suddenly starts to pour coming from inside the light, which is sometimes the harbinger of a very strong state of Samadhi. Man sees a bright flash inside my head, sometimes it even scares me, and then he seemed to fall into another state of consciousness. For this reason sometimes they say that it's somewhere can be the first internal rays and I start to glow by its own light.

Generally speaking, the scope of these centers, the area inside the head in the Tantras is described as a place that is flooded with light, but which is not covered by anything. That is, it may be the light level of our own self Our self shines by its own light, it is the very source of light, and there is nothing that can illuminate. This at first glance, such a beautiful phrase, allegorical somewhere. It carries tremendous mental stress purely in terms of philosophy, I is not a product of anything, is not a product of brain activity. This in itself shines by its own light, the rays of which it is the essence of the rays of consciousness. And here we can be quite clearly and face. Here inside his head comes the light. Here, perhaps, all I want to say on this aphorism.

33. And thanks to the intuitive enlightenment [comes] all the [maintenance].

Review of Vyasa: Intuitive insight is what leads to salvation. This is the initial form of knowledge arising from discernment. It is like the light of dawn precedes the sunrise. And when there is an intuitive insight, with it, the yogi knows all.

Review of Vadim Zaporozhtseva: And finally, we are approaching a following perfect abilities, like omniscience. It is clear that even according to their own logic when it comes to omniscience, somewhere around here there is a little enlightenment. Because it is difficult enough to imagine from the point of view of logic person omniscient, including knowing that there is enlightenment, and how, if anything, to achieve, but at the same time under this state. But I want to talk here from the point of view of the metaphysics of Patanjali. To do this, once we recall the basic axioms of his work.


We have our I has the property of consciousness, which as rays of light illuminate everything with which they come in contact. And, accordingly, any objects and phenomena reveal themselves to the rays of the consciousness, it's enough to just direct them to these objects or phenomena. It is not manifested in the life of the common man for a number of reasons. In the first place because of his darkened mind, he is not cleared and as a result, he is not able to concentrate these rays of consciousness, they had dispersed. The mind is a very delicate substance, and it appears with such a thing as selfishness. Here in the spiritual system are blamed on what light is selfishness, and rightly so. Because since some moment of selfishness inappropriate. But from the point of view of the absence of duality, we must understand that it is only by the mind, because of selfishness, we the level of the animal, the level of the plants over the lives of created mind, as if it formed. And now it has. Yes, dirty, Yes, clumsy, Yes, bad working, but it is something. We have created it with selfishness.


Then begins the second stage. When what helped us, we began to hurt. And if we further follow this selfishness, we ourselves begin to hurt. So we must abandon selfishness, we must realize that something with which we identify ourselves, is not ourselves. That's before the rays of our consciousness that come from I was identified with a sort of lump of very thin, but of the matter and there was a mind, and a human being who long ago identified with the mind, still thinks he is. But now selfishness is necessary to get rid of, i.e. disengage. That kind of logic, and how it happens according to the system of Patanjali. And able to disengage only one way: with the help of knowledge to understand that the mind which we have formed, and which we identify ourselves, is not ourselves. And for this we need the mind to cleanse, to Polish, to rays of light of consciousness is not dissipated in it, and as the mirror reflected. And we would be in the mirror of the mind through the rays of consciousness saw for yourself yourself. Then it would be a complete dis-identification occurred just as there is such a beautiful story that tiger, who all his life thought of himself as a little mouse, and was afraid and was in hiding, he needs to look into the water to see that he is a tiger, not a not a mouse.


That's how we are. We consider ourselves to be the mind. Therefore, we are hunted, we are torn, we are small as we think. But we need, first, to form the mind, and secondly, polished to sheer brilliance and see that no we are not mice, and I mean that by and large, omnipotent, omnipresent and self-sufficient. It is not based on anything, but rather everything relies on it, including the mind.


And if we are going the right way, we formed the mind, we have started to get rid of selfishness, we continue to Polish the surface of the mind, reducing the number of thoughts. And that's before we saw my reflection in mind, come in vague outline, we begin already dimly to discern themselves, although we have not looked in the mirror. But already I see in our mind the shape, outline himself, as if we approached poorly polished mirror or some other shiny surface. We don't see ourselves, but we're guessing your silhouette. And as soon as this state comes, as soon as we begin to use this new, powerful and even a little not-so-known tool like direct intuitive knowledge. Here what is spoken of here in this Sutra.


And we begin to acquire wisdom, and it begins to grow incrementally, up to the moment of final enlightenment. What do you mean omniscience? This is another such, if you bike from the East that there are powerful sages, living somewhere that can answer any question that can solve any problem, who know sun. And it is clear that the attitude of the others this is either disbelief, or awe, or respect. And it is precisely here that this is an experienced fact that there are such people, Patanjali, and cited as an example of what omniscience is born with the first such anticipation that you will finally see yourself. And here is directly proportional to the approach you have has this ability. Vyasa beautiful here in the comments mentioned that just as the sunrise is close, but the sun had not yet risen, but dawn is already visible. That's just as well comes it is an inner intuitive feeling that everything is going to enlightenment that you are on the right track, the only way, by and large, just no other way.


And with that comes the power, not based on anything, and with that comes wisdom, which is comprehensive, and then just goes all to increase, just as the sun really rises and becomes lighter and lighter, and here it come up. All. So worth it, maybe we to interpret this aphorism.


There are different abilities. No wonder that in the Tantras is traced that all superpowers it's just a side effect that's it for this spiritual ability for increasing the awareness of himself. Here only the capacity of awareness of self, awareness of the Purusha or Atma, it is truly a superpower. I even emphasize – not a perfect ability, and the superpowers. All others even the ones we considered before this that come when you concentrate on the navel center, the North star, the moon and the Sun, etc. etc., it's just perfect the ability, but they seem minor, and by and large from the point of view of spiritual development, they are unimportant. They help very much in any ordinary life, but from the point of view of this last ability to see himself, they absolutely mean nothing. They are the same hulls as the ability beautifully to hammer a nail into a piece of wood. From the point of view I am all of these abilities to pass through walls, fly through the air, read minds or know the location of the planets is child's play, it's the same tinsel, the same rubbish as all the rest.

That's why it is so strongly recommended in the yoga system, especially not to focus on the supernormal. Because, fixated on one, you kind of steal the time to reach the other, and then the third, fourth, fifth, tenth. And finally, why all this was started, in order to defeat once and for all the selfishness, able to disengage with his mind, able to disengage all the structures and understand what we really are. This ability is really important.

34. [Sanyama] heart [is achieved] the comprehension of consciousness.

Review of Vyasa: [In the heart], this fortress of Brahma, is a small Lotus, a place where is localized the ability of consciousness. Due sanyama [the Lotus of the heart] is achieved by the attainment of consciousness.


Review of Vadim Zaporozhtseva: Here is the next from the perfect abilities, Patanjali listed as arguments to your system, that is, the method that was already in his time, known for it's concentration on the heart center. Immediately need to mention that the heart center is not the physical heart, but a kind of is an area in the middle of our chest. People usually feel quite mentally this place feels. Why is it called heart and what it has to physical heart? Well, from the even values of the heart – core, that is kind of the Central part, therefore on also, as it approximately is in the same so-called. But we remember that the physical heart is shifted to the left, here, means just this point, or rather area, and substantiates why, when sanyama at this point, this region is achieved that is such a perfect ability associated directly with the very same consciousness.

In the Tantric tradition it is intersected directly with the chakra anahata, that is, with some such mental center, located in the chest. In fact, it is one and the same. And again, brewing is a natural question – why here? In ancient times, often thought that the center of the mind is not the head and the heart. Very interesting point of view, because we already used that when we talk about intelligence, we mean the head, and then if you will be interested in some ancient manuscripts, where this point is tracked, there is very often this organ of the mind was considered not a head and heart. And how to combine this. And, first, where is the mind and heart.

Well, we remember that sometimes a person the feeling that comes when he is asked – where do you shower then? something, usually no one shows on the head, no one shows up on the stomach, and all show at this place. Moreover, when asked – you live or die, implied that some kind of center down, center in the abdomen, the lower part of the body. If now we ask a person of his intelligence, he shows on his head. And if you ask him – where is his I, he will point himself in the chest. This occurs spontaneously, unconsciously, and in different countries, among different peoples. It says that it is clear that if we have a common structure, and the perception of these centers in the same place.

But we remember that we have our I, in the terminology of all these Eastern teachings that either the Purusha or the Atma. And that's the localization that's what I was ordered to this area of the heart. Well, the question immediately arises, how can this be if we said that centre of energy we have at the base of the body, somewhere in the region of the excretory organs and genital organs, and the center, so to speak, of the superconscious is the upper part of the head, near the crown? Why I didn't include either one centre or the other? We remember that I has the power I and the power she dedifferentiate, but in our world it manifests itself either as a force of consciousness or force of energy. What I mean by the word power? It requires a separate explanation, it is definitely not a physical term, is an attempt to explain this ability.

Since we are in this Universe, and we operate it, and we have two tools, this is the energy that we can muster in this Universe, and that consciousness, which to us highlights the part of the Universe that we see, and we operate in this part of its energy. So it turns out that the heart center it is equidistant, both from the lower energy center, and from the higher center of consciousness, that is, where both manifested equally in equal force. At the same time, we understand that in our I am energy and consciousness are inseparable. They are inseparable then when you transform either one or the other. That's why our I in all the Eastern sects, traditions, be it the ideas of Purusha, the Atman, it is localized in the heart. Then we remember that our self first manifests itself or operates via the mind, for a long, long evolution I with selfishness formed the mind, perfected, honed from one stage to another.

It was an evolutionary race. This is one race that makes one kind to dominate over the other, one being above the other. And the race is at the level of the animal emergence and strengthening of the intellect, and man, as a species, in principle, has defeated all other types. And here we remember that the self requires that the first tool of manipulation or manifesting itself in this world as mind. And, accordingly, hence comes this conclusion that the center of the mind - this is again the heart center. That is, there exists Ya. That is I in this world, our I beyond this world, it is ineffable, it does feel, to weigh, to measure, to say about any of his quality, it is beyond all qualities. But if it somehow manifested in this world, it should have some is a window tool. First and foremost it is manifested through the mind. And the mind itself is driven by these two forces as the power of the consciousness and force of energy. Because in order for the mind functioned, he must pass through waves of energy and beams of consciousness that highlight the condition in the mind. And this point or area is in the heart, because the energy from the base of our body and consciousness with the top of our heads equidistant and equally present. This is the part in man, the area through which the sun shines for Ya

And, say, the human head is like a hemisphere on the sun. And if the sun shines in this hemisphere begins the play of shadows and light. What we call our intellectual abilities. But they have to eat like this power. It is a such centre, around yourself highlights. Generally speaking, all our talk about topology (the geometry of the device of our bodies) how to bind the subtle body to the gross body, how to tie a particular unit from, say, the subtle substance to the crude material substance, this question is very trivial and complex. Because we cannot talk about absolute coincidence of reference to physical space. Physical space is just a special case of more General spaces. Another subspecies of the space, is the space that is our subtle body. And these two subspaces in some points overlap. And points of these intersections are called by various mental centers. Whether it's a heart in the center between the eyebrows.

But, anyway, the development of the mind or the ability to perceive occurs only when the less developed this cardiac center. It is difficult to talk about it, because knowledge of this almost vanished. There are fragmented chunks of treatises, some aphorisms that speak about it. But in the future, if the center operates, it is already included intellectual ability and the mind in the narrower sense of the word, the mind, the analysing, the point between the eyebrows. The attainment of a knowledge is possible only if sufficient this is the place, as the generator of the self is present, it's like how the window looks and highlights. If it highlights, it is possible to speak about concentration, about that power I in the direction of consciousness up or on the strengthening of certain functions of energy down. That's why, if a person controls the heart center, he basically controls all manifestations, such as desire of sex, the desire for power, burning strong emotions that cause him to do something.

On the other hand, it is a good springboard for developing a control word, the mantra, the mind control (point between eyebrows), or to get total perception, total awareness (over my head). Again, here our ordinary geometry does not work, rather it works to a certain level, and then it is necessary to make amendments. This claim of the ancient teachings. It is useless in a physical body to look for something subtle. And here is a man who controls the heart area, he begins to comprehend all science. That is, intellectual knowledge, dry, when you're analyzing, working more with some abstraction. You really have no sense of reference to life. When runs the center, that is a very strong reference to the matter, the world, something real, that is the bunch, which makes knowledge of just dry abstract at the present, what is called wisdom when it is backed by such feelings of correctness.

Here in the aphorism of Patanjali in the first place, the emphasis is on the aspect of this consciousness in the heart chakra. How to tie a time when energy comes into this heart center, then the person begins to feel a sense of love, kindness, etc., as related to the mind? Can you tell me how this is related to Y. what you just listed, it is love, openness, joy, etc., those are adjectives, emotions are the last that remain before you come out at all beyond the emotion, beyond this world, where applicable adjectives. That's why when people say – and what characteristic of our self and what is it? And when you start to say that the property of our self is happiness, joy, love, etc., that is can the last touches remain, remain, remain, and then you go beyond emotions in principle, and including these absolutely wonderful emotions. So when sanyama on the heart center and there is a first such aspect of the mind, as consciousness, as awareness of rays of consciousness. Went on.

35. Experience is the act (or content) of consciousness, in which there is no distinction between sattva and Purusha that are absolutely not mixed [with each other] because [sattva is determined by] the property of being an object for another. Thanks sanyama [that exist] for our own purpose, [arises] knowledge of the Purusha.

Review of Vyasa: Tending to clear the sattva of the buddhi (intellect), overcoming rajas and Tamas are equally related, transformirovalsya in awareness [quality] of the distinction between sattva and Purusha. As for the Purusha, represents in its nature a different, clean "only-consciousness", it is highly different from that of sattva, which is in the process [continuous] transformation.


Experience (lit. "pleasure". – Per.) there is a content of consciousness, in which there is no distinction between these two completely immiscible [entities], because of properties of objects "to be visible" puruṣa. [Exactly the same] and that the contents of consciousness, [is present] in experience, there is something that "must be seen" as sattva has the property to be an object for the other. However, what is different from this [sattva] and represents an external form of the [pure] consciousness, there are different contents of consciousness related to the Purusha. Thanks sanyama on such [contents of consciousness] and wisdom arises, having as its object the Purusha.


Purusha cannot be seen using the ideas of Purusha, which by its nature is sattva of the buddhi (intellect). Purusha he sees [this] state of consciousness as based on his own nature. So, for this reason it was said: "What answer can be known the Knower?".

Review of Vadim Zaporozhtseva: Before we moved, go to the previous aphorism back. Two comments on sanyama on the heart center. If you feel, for whatever reasons, intellectual backwardness or inability to grasp a particular science, inability to understand anything, then this method allows you to greatly enhance your intellectual further development. There is used such a method that when a person sits and really is in the center of your heart, as I am, and that I'm surrounded by like a field. And if you concentrate on Me, on the surface of this sphere, you start to take all the knowledge, all the aspects related to the comprehension of a particular aspect, being in the heart center, as if you flash knowledge. And not just in the intellectual form, and the form of intelligence, mixed with experience. But now we're on to the next aphorism.


Here is another such a strong sangama, increasing the degree of concentration on a particular idea, a particular aspect that absolutely this special ability comes. So, we remember that our I, our Purusha, is, figuratively speaking, the rays of consciousness in order to highlight everything that is in our mind, our buddhi. The mind is made of subtle sattva matter. That is the logic of this, our body is made of matter in three States of our physical gross body made of matter as Tamas (inertia), our senses are made of fine matter in a state of rajas (mobility) and, finally, our mind is made of matter in the state of sattva (clarity).


And it turns out that our I'm looking at the world through the window of the mind. Our I outside this Universe, but if it operates in this Universe, it must have such a tool and this tool is primarily our minds, which is made of sattva matter. About as if you come to the Museum and there behind the thick glass shows the aquarium with swimming fish. And here you look through this thick glass, as there are floating these fish. Similarly, our I looks through this transparent substance of the mind on everything that is happening in the physical world, well, actually in this Universe. And comes experience. We see how these fish swim. And furthermore, we are trying to somehow affect the situation. And sooner or later we begin to identify ourselves with this glass, and the person begins to identify himself with the sattva of the mind, the mind clear.


But we should remember that they are two different things – the sattva of the mind and actually Ya We used that one. And sattva of the mind, as he says here, he has some kind of experience. We say we are experienced, our I experienced, but looking at the situation that the sattva of the mind and self are two big, big difference, we can't even say that we have the experience, because I out our experience, higher experience.


And here the next transition – how to make the division between sattva and Purusha, between the observer and the object of observation. It is clear that if this problem is solved, this boundary is drawn and recognized, that's all. I'm beginning to comprehend itself comprehending comprehends himself. He has the ability to learn, and he uses this ability by means of reason. And now he ceases to use by mind ability to comprehend and directs this ability to understand himself. In this sense, we can say that there is no attainment, and when attained to comprehend. And that is enlightenment.

Another aspect of this that over there it was mentioned that sattva and Purusha, sattva can be the object for the attainment of the other, but the Purusha is not, that is a tool we can see who is sitting behind this tool – no, because it is outside. And here Canyamel on what is stated in this aphorism of Patanjali, was in fact achieved enlightenment. Of course, this is a difficult aphorism. Go ahead.

36. From it arises [intuitive] Providence [and paranormal abilities] hearing, touch, sight, taste and smell.

Review of Vyasa: Thanks [intuitive] Providence [occurs] comprehension of the subtle, hidden, remote, past and future. Thanks to [perfect] the ability of hearing [becomes possible] hearing divine sounds; due to the ability of sense – the divine sense of touch; due to the ability of vision – perception of the divine colors and shapes; due to the ability of taste perception of the divine taste; thanks to the ability of smell the sense of divine flavor. These [abilities] are always there.

Review of Vadim Zaporozhtseva: And when this ability of the separation of the seeing instrument, by which it appears, sattva and Purusha, one way or another come the other superpowers, as you have just read some very different forms of perception. This is what is so often written in books on yoga that, say, a yogi, have practiced for a long time, and he began to create all sorts of miracles, he began to see something, hear something, and it's so hard that it leaves a more lasting impression, than all that comes the usual manner. And it comes as something different, with subtle organs of perception. As you can see, this is again a consequence sanyama. That is, everyone in the hands are the instrument to achieve these qualities if they are attractive, then why not to achieve. But again I stress that all of these qualities are likely, as a side effect than a goal. It's a side effect of concentration, when there is a separation of our self from our mind, when the mind is from the state of the king falls to the state servants.


I'm above even our state of sattva, and when it begins to occur, immediately begin to manifest these superpowers, perfect skills, but they are in some subordinate role, a side effect. That's about all that I can on this account to say, without going into details. Went on.

37. They are obstacles in the [yogic] concentration and [magic] "perfections" in the awakened one [state of consciousness].

Review of Vyasa: This [ability] – [intuitive] Providence and the other – appearing to [the yogin] whose consciousness is concentrated, serve as impediments because they counteract vision [gain] in that [state of consciousness]. And when [these abilities] appear to [the individual's] consciousness which is awake, [i.e., active], status, [they represent magic] "perfection".


Review of Vadim Zaporozhtseva: And here it is a warning. Here is a very interesting topic. When a person begins to engage in yogic practices, the kind of temptations come to him, but in what way. Again, if we look from the point of view of the system of Patanjali, to a greater extent from the side of consciousness, here as the concentration of consciousness awaken these powers. Wake up somewhere as a side effect, but Wake up. It was kind of a milestone or stage in development, stage, and bumping into her, the man with all the grandeur of the perception of the superpowers realizes that they are actually starting to disturb him. Why? Because they start to distract from the immediate task to see the self in its own true light, that is the only worthy task. And he begins to be distracted by any sensual manifestation, even extrasensory.


For example, if you can divert the sound wafting into the street, then imagine this thin sound that comes with the superpower, when you start to hear at any distance without through the physical senses, and it's clear that you're throwing harder, and this is how the obstacle. And in various ancient records, manuscripts explains that here, they say, de waved some kind of recluse or Brahman to meditate and otherwise to exhaust yourself in order to achieve perfect concentration. And here all beginning to distract him, there ebsary beautiful shapes began to seduce him, suddenly some celestials began to offer him all sorts of gifts. When you just even look at some picture of the beautiful, it can distract you. And imagine that it is a thousand or a million times more beautiful, rich, attractive, it is clear that you with a tremendous rush. Well, your mind starts to be attracted to what are these organs of perception, the senses, and in that sense it's a big, big obstacle.


In the way of the yogi is challenged to overcome this obstacle, that is, do not succumb to this, and to go further. As soon as he passed it, he at will, if anyone, can turn on and off. That is to include, when it is necessary, and off when it is not necessary. And then it transformirovalsya these magical abilities that operate advanced yoga, and are written again, so many books, so many tales told. This ability inherent in us. This is a natural consequence of the structure of our body. And sooner or later to reach all of this, and our task is to distance yourself and disconnect from it. Learned - jumped over the barrier, not learned – so we are stuck at this level, that from the point of view of ordinary people can be great, but from the point of view of yoga, this is bullshit. Because he will live his life, die and then be born again, and the most important goal he will not perform. He buys these beautiful wrappers.

38. Due to the weakening of the causes of dependence and of understanding the "modus operandi" of consciousness [becomes possible] its occurrence in another body.

Review of Vyasa: Chained volatile, of unstable mind (Manas) to the [appropriate physical] body as a result of manifestation of latent traces of karma, it means stabilization – this is the meaning [definition]. Concentration occurs due to the weakening of the karma as the cause of "primanota", and the attainment of the image of the activities of consciousness [also] is achieved only through focusing. Due to the weakening of the fetters of karma and the attainment of the modus operandi of his mind the yogin, "withdrawing" the consciousness of his own body, "puts" it into other bodies, and for the "moved" consciousness followed by sense organs. Just as bees follow Queen bee and sit, when she sits down, and the senses follow the mind, when it enters into another body.


Review of Vadim Zaporozhtseva: Continue to consider this aphorism. Start with a theoretical point of view, about all those miracles when a person can leave their body and enter into other people's bodies, and to do it on your own, at will. Similarly, he can come into someone else's dead body again at will, and then come back. That this ability, which sounds fantastic. She explains the following theories of Patanjali yoga from the point of view of methods of consciousness. So, what causes us to be in our body? This is a question about the identification. And what is this mechanism? It was kind of a attachment or, as he says here, the effects of karma, that is, out of ignorance, such the main fields from which all of these effects and, if anything, a negative impact on the mind, grow all the rest. Even if sometimes they seem not so obviously in the clear manifest, that they are still, traces of them remain, and they are like ropes to keep our consciousness within our body.

But first we will consider from the point of view of evolutionary. In the course of evolution we've created this body. Developed stronger or delicate organs in the body. Are the senses, and later intelligence. And we operated it, and it helped us, it was how such a binding of consciousness to something. It's like a magic crystal, which was necessary for the formation of our identity, we had to start somewhere. Consciousness is directed outward, it is not directed to itself, and this consciousness is necessary for something to hold on to through this something to somehow prove themselves, in terms of looking at the Universe from the point of view of operating in the Universe. But by and large we are to our body, nothing binds, we chose it to operate and to manifest himself in this world.

Why, then, we easily can separates? We have for too long operated on through the various bodies that now do not allow even the idea that you can somehow disconnect, move. But this process happens at the time of death, when they begin to crumble these relationships. We perceive it with negativity, we lose, we think, life, but by and large, spoiling what was not. There it is in force, and sensation unpleasant, therefore we fear death. So what makes us cling to the body? It is chains of identification and the darkening of consciousness here these affects. The transition from body to body is Canyamel, that is, thinking about how rays of consciousness flow through the body, through the mind. And as soon as the meaning becomes clear how the investigation is born that ability to weaken the grip of karmic darkness and out of the body, and then again to enter. This is an element of freedom. All other moments of the famous Tibetan yogi, yogis migrate here, built on the same aspect, when we transfer your consciousness before begins to unfold a picture of destruction. That is, we are here to take out these practitioners of the "screaming house" person, and the person no longer sees the horror of the destruction of his own body, and he accordingly moved to other plans. People just see the future path and uses it.

Even there the principle is very interesting that the movement is a movement of consciousness, and this fine matter of the senses follows the movement of consciousness. Again, this is a perfect ability that occurs when yoga. Perhaps, all I want to say here. Then go.

39. As a result of the subordination udani overcome [these] barriers, such as water, mire, thorns and the like, and [an ability] of the ascension [to heaven after death].

Review of Vyasa: the Total functioning of all the senses, which is determined by the prana and other [factors], there is an activity [as such]. It is of five kinds. Prana, the movement of which is performed through the mouth and nose, is valid up to the heart. Samana, because of the uniform distribution is valid up to the navel. Apana, because it directs [the life force] down, works up to feet. Udana goes up is valid up to the head. As for Viana, it permeates all [the body]. Of these five, [vitality] main – prana. Due to the subordination of Udny [the yogin becomes able] to overcome [these] barriers, such as water, bog, briars and so on, but also [has the ability] climb at the moment conscious of death. All this is achieved due to the control [udani].

Review of Vadim Zaporozhtseva: Well, one of the examples of such abilities that arise. There are energies within the human body, and control over, one of them immediately leads to a large set of abilities or achievements. We have prana as such, the source of energy that is inside our body begins to transform into five different Pranas or energies. And one of them is called the prana of prana, because it is closest to the primordial prana. What is responsible for our inhale and exhale. When you start this kind of total control of the prana, then instantly, as a consequence, you come these skills, you are not exposed to these listed elements (water, thorns, etc.). That's about all. Let's go further.

40. As a result of the subordination of the Samana [there arises] a bright glow.

Review of Vyasa: [Yogi] controlling Samana, inflating [domestic] fire, takes on a bright glow.

Review of Vadim Zaporozhtseva: the same, but here in this case, another kind of energy, is responsible for fanning the fire for life, and, accordingly, comes this ability glow.

41. Thanks sanyama on the link between hearing and akasha [arises] the divine hearing.

Review of Vyasa: akasha acts [physical] basis for all hearing and all sounds. Said in this regard: "everyone whose ability to hear is one and the same [mind] of space, manifests a property of hearing, inherent in this space." Further, the distinguishing symptom of this akasha is the [absolute] permeability. Thus, because the immaterial has no [physical] counter, to the extent the property to be sapromyza, and is recognized as the Akashic records. [Availability] ability to hear can be logically deduced on the basis of sound perception. [So, if there are two individuals]: deaf and neplohoi, one perceives the sounds and the other does not perceive. Therefore, it is the ability to hear [the rumor], and has as its object a sound. The yogi who practices sanyama on the link between hearing and akasha, there is the ability to divine hearing.

Review of Vadim Zaporozhtseva: here we have the use of sanyam to the action of certain elements. When we begin to use a sharpened sword his concentrated consciousness, directing it in different principles on different actions, different objects, we remember that all of these actions, the principles and objects show themselves to consciousness in direct proportion to the degree of our concentration. That is, if we are in Samadhi, we comprehend all that is associated with the image or process on which we are meditating. So here goes sanyama on the relationship between the perception of hearing and the environment, generating what is perceived. But under akasha here means the space is more complete than our physical space. In outer space there is no sound, as there is no air, the environment in which it can spread.

So, in relation to sound and the properties of space is one thing. Here Patanjali discusses some more fundamental principle of space. Every space has such characteristic as the ability to carry certain vibrations, in particular for the air – sound waves. If this is empty space (vacuum), it is a different kind of vibration, a subtle vibration. So that's why yogi can hear some voices. He perceives a subtle vibration passing on the very principle of space. Here the space has one characteristic that is the vibration that it could pass. On the physical level, as a special case, it turns into an ear and sound, and the subtle yogic level is an analogue of the same.

A complex topic, because there is mention of the fact that akasha has many dimensions, that until recently, and to imagine may be was hard. So, when the yogi makes sanyama on this principle between the property of the akasha to be sound and the organ of hearing, to Express this sound, it goes from coarse to fine. First you work out the scheme on a physical level. The sound wave and your ear. And then you realize that you have a subtle sound vibration in a thin space, and as soon as you send the principle of their interaction sanyasa, this problem shows itself, and you suffer. Once this is done, there is the ability to hear the divine sounds. Patanjali, again I emphasize, mentioned this method is known as the argument of their system.

42. Thanks sanyama connected between the body and akasha, or as a consequence of concentration [of consciousness] at ease, [as in cotton, there is the ability] of movement in the akasha.

Review of Vyasa: wherever there is a [physical] body, there is akasha, since it provides a receptacle for the body. Relationship with akasha is the acquisition of [such container]. Practicing sanyama in this regard, the yogin] subjugates the connection [akasha]. And after reaching the concentration of consciousness on the lightest [objects such as] wool and the like, down to the atoms, [the yogin], dominating the relationship [akasha], he becomes weightless. Thanks [be] ease he can walk on water, and after that can walk even on the web, and then in the sunshine. And finally, he has the ability to move on their own, and in the akasha.

Review of Vadim Zaporozhtseva: Here's the next sangama, the next superpower. There is a kind of a moment of interaction with the space. And Patanjali says that this ability comes with sanyama on the interaction of the body with the very principle of space. We are all in space. Very hard to talk or think about a particular object, without implying that he is in space. This is the principle that all substances, all objects, moreover, even all the processes in the space itself suggests the inseparable connection of certain processes or objects by the principle of finding something.

What is akasha again? Akasha may be still another word ether. It means space. But unlike the word space, which means our physical space, akasha is some kind of base principle of the space from which as a special case appeared in our physical space. And if we send sanyama to the form property of the object, and its interaction with akasha, that is, the principle according to which the object swells in this akasha, why he, like a balloon, it takes this form? There are children's balls that are inflated, it is inflated, for example, in the elephant. Here similarly here arise some questions, as, roughly speaking, hope every things, taking this it form and how this form interacts with this akasha. As stated in this aphorism, if it is cognized, attained, comes the ability to show it the location of the form and akasha in any manner that is flying through the air. So I sit here and occupy some place in the akasha, if I take off, it will also take place in the akasha. This ability is akin to the state of oblegchenno.

Still here Patanjali has mentioned another method of achieving is to focus on ease as wool, that is such a principle, the principle of lightness. There is a concept of lightness, and if you send him sanyasa, attained the inner meaning of such logical notions in this Universe as simplicity itself with all its basic principles. Why is the adjective in this Universe exists, and as a result, there is the realization, as the adjective is being implemented, and there is the ability already to use this, if you will, for their own selfish purposes. That is to implement it somewhere somehow.

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