Microsoft Word - Taimni - The Science of Yoga.doc

Let us consider for a while the various factors which prevent this process of as-
similation. First of all come the various tendencies, some almost instinctive in charac-
ter, which impart strong biases to the mind and make it flow naturally and powerfully
along certain predetermined lines. Such tendencies are, for example, those of accumu-
lating possessions, indulging in all kinds of enjoyments, attractions and repulsions.
Such tendencies which are derived from desires of various kinds tend to throw up in
the mind mental images and temptations in accordance with their own nature. All such
tendencies are sought to be eliminated from the mind of the aspirant by the practice of
Yama, Niyama and Vairagya. Then come the sensuous impressions derived from the
contact of the sense-organs with the external world. Along the avenues of the sense-
organs flows a continuous current of impressions into the mind, modifying it continu-
ally into a never ending series of images. These impressions are cut off when Samadhi
is to be practised by means of Asana, Pranayama and Pratyahara. The Yogi has now
to deal only with the inherent activity of the mind itself, the activity which it can carry
on with the help of the images stored in its memory and its power to arrange and re-
arrange those images in innumerable patterns. This kind of activity is sought to be con-
trolled and canalized in Dharana and Dhyana and the mind made to direct its activity
solely in one channel. There is nothing left now in the mind, there is nothing which
can arise in the mind except the ‘seed’ of Samyama or the object of contemplation. But
the mind is still separate from the object and as long as it retains its subjective role it
cannot become one with the object. This awareness of the mind of itself which stands
in its way of becoming fused with the object of contemplation and ‘shining’ solely
with the truth hidden within the object is eliminated in Samadhi. How this self-
awareness is dissolved to bring about the complete fusion of the knower, known and
knowing is the subject of the subsequent Sutras.
In considering the simile of the perfectly transparent crystal which is placed on
coloured paper we should note that though the crystal is free from its own defects and
can thus become assimilated with the coloured paper, still, the coloured light from the
paper colours it. So, it is still not quite free from defect. An external influence still
modifies it though this is of a very subtle nature. It is only when it is placed on a piece
of white paper which is giving out white light that the crystal will shine with white
light which includes all colours in harmonious blending and is the symbol of the
Whole Truth or Reality.