Microsoft Word - Taimni - The Science of Yoga.doc

sis of the mysterious identity which exists between these three apparently different
components of the triplicity. It is because the One Reality has become the Three that it
is possible to bring about a fusion of the Three into One, and it is this kind of fusion
which is the essential technique and secret of Samadhi. This fusion can take place at
four different levels of consciousness corresponding to Vitarka, Vicara, Ananda and
Asmita stages of Samprajnata Samadhi but the principle underlying the fusion of the
Three into One is the same at all the levels and the result also is the same, namely the
attainment by the knower of perfect and complete knowledge of the known.
Before we take up the question of bringing about this fusion at different levels
let us first consider the very apt simile used by Patanjali to bring home to the student
the essential nature of Samadhi.
If we place a small piece of ordinary stone on a sheet of coloured paper the
stone is not at all affected by the coloured light coming from the paper. It stands out
against the paper as it was owing to its imperviousness to this light. If we place a col-
ourless crystal on the same piece of paper we immediately see a difference in its be-
haviour towards the light coming from the paper. It absorbs some of the light and thus
appears at least partially assimilated with the paper. The degree of absorption will de-
pend upon the transparency of the crystal and the freedom from defects in its sub-
stance. The more perfect the crystal the more completely will it transmit the light and
become assimilated with the coloured paper. A crystal of perfectly transparent glass
with no internal defects or colour will become so completely assimilated with the pa-
per as almost to disappear in the light coming from it. It will be there but in an invisi-
ble form and emitting only the light of the paper upon which it is placed. We should
note that it is the freedom of the crystal from any defects, characteristics, marks or
qualities of its own which enables it to become completely assimilated with the paper
on which it is placed. Even a trace of colour in an otherwise perfect crystal will pre-
vent its perfect assimilation.
The behaviour of a mind in relation to an object of contemplation is remarkably
similar to the behaviour of the crystal in relation to the coloured paper. Any activity,
impression, or bias which the mind has apart from the object of contemplation will
stand in the way of its becoming fused with it completely. It is only when the mind
has, as it were, annihilated itself completely and destroyed its independent identity that
it can become assimi¬lated with the object of contemplation and shine with the pure
truth enshrined in that object.