certain vibrations in the system and stimulate the nerves, and allow the
concentration of the mind. This is a very peculiar way of stimulating energy in one’s
system, and is the most artificial of all methods, because these vibrations are artificial
results that follow from artificial causes. They are outside oneself and, therefore, they
have a beginning and an end. Therefore, they are useless. Anyhow, Patanjali tells us
that these herbs are also one of the ways of stirring up certain energies in the system.
The effects will be there as long as the causes are there. When the causes subside, the
effects also subside.
But, greater means than this is the power of mantras. The continuous recitation of
certain mantras, or spiritual formulae, may create internal vibrations which enable a
person to exercise supernormal powers. And the effects that follow from this practice
are more lasting than the use of medicinal herbs. If a mantra is recited continuously,
for a very long period, with deep concentration of mind, it sets up certain vibrations
which release energy from the body and the entire system. Then, what works in one’s
system is the mantra itself. The deity of the mantra begins to operate. Thus, the
aphorism tells us that this also is one of the ways of acquiring powers by yoga.
Austerity, or tapas, of an intense character may also generate powers. The
subjugation of the senses, beyond a certain degree, will set up a corresponding
reaction from within, and that reaction comes in the form of powers. Any form of
self-control should bring powers; it is a natural consequence thereof. We are
perpetually endowed with supernormal energy, but we look weak and incapacitated
on account of indulgence of the senses. Our minds and senses are the channels for
the loss of energy of the system, on account of which we appear to be divested of
power. So when we block the channel by which energy is depleted, there is a rousing
of the force with which we are perpetually associated. This force is not created from
within. In fact, the achievements or powers we are speaking of are not generated,
manufactured or invented—nothing of the kind. Only they are allowed to reveal
themselves, while at other times their revelation is blocked by an obstructive activity
of the mind and the senses—a fact which is mentioned in the next sutra.
Hence, a very important fact that comes out in this context is that there is no such
thing as a new creation anywhere. It is only a manifestation of what is already there.
The impotency of the human individual is not natural to the human individual. It is
unnatural. The powers are natural. And so, austerities—tapas of the senses—are
advised, by which what is intended is the restraining of the activities of the senses,
the putting down of their indulgences and, consequently, the energising of the mind
in a heightened form. This is called tapas. It also means ‘heating’. The energy that is
generated thereby heats up the system. It is not a heat like that of fire; it is another
name for heightened energy, or capacity. The sutra tells us that the restraint of the
senses and the mind, which is called tapas or austerity, also can bring about power.
But the most prominent of all these is samyama, which is the subject of the Vibhuti
Pada. That is also referred to here by the term ‘samadhi’. The communion of the
individual with the object releases the total energy of the objects, and then it is that
the meditating subject is invested with an enormous power which would have
otherwise been completely isolated from it. The power of the world is outside us, and
we seem to be little inhabitants of the world who cannot participate in the powers of
nature. But by samyama, the powers of nature can be absorbed into our system.