that flash up in the sadhana and use them to further his inner devel
opment. While the yogi is grounded in traditional ethics, texts on the
science of yoga, and scripture, he has his own authority as a free man.
By free, I mean one whose practices have followed the path of detach
ment and renunciation to their conclusion that is the unconditioned
freedom of kaivalya.
For the average practitioner, remember that learning to live in
freedom is a progressive process, as we free ourselves from the habits
of body, emotions, and mind. As we gain greater skill, we must always
be mindful of how to use our growing power ethically.Power
Authority brings power, but the practice of detachment reins in that
power, preventing its abuse. The power of psychological insight that
the yogi gains, his ability to "read" people, should be dedicated to their
help and evolution. There is a phrase "Knowledge is power," which is
commonly used to sell newspapers and periodicals. Implicit in that sen
timent is the belief that knowledge brings power over others, whereas
the yogi's knowledge is introspective and brings power over himself.
Allied to discrimination and compassion, that power can be a force for
good in the world. The knowledge that devolves from mental clever
ness or dexterity, if it is devoid of discrimination and compassion, is
heavy with unforeseen consequences. In the case of Faust, he sold his
soul to the Devil to obtain this power of knowledge. A clever person
may discover a cure for malaria or invent a new strain of anthrax for
use in biological warfare. The former obviously possesses discrimina
tion, the latter neither wisdom nor compassion. This is cleverness, the
power of the brain, inebriated with itself. Patanjali called the incidental
powers that accrue to the yoga practitioner siddhis. He was very severe
in cautioning against their abuse. He said these powers should be taken
II K S IYEN\oAil