Microsoft Word - Taimni - The Science of Yoga.doc

Similarly, in Sabija Samadhi although all the other defects of the mind have
been eliminated one defect is still there. This defect is its permeation with the partial
truth of the ‘seed’ of contemplation. Compared with the Whole Truth which includes
and integrates all partial truths, the partial truth of the ‘seed’ acts as a hindrance and
prevents the mind from shining with the Whole Truth. So, as long as the partial truth
of any ‘seed’, gross or subtle, occupies the mind the Whole Truth of the One Reality
cannot shine through it. For the realization of the Whole Truth which can be found
only in the consciousness of Purusa, according to Yogic terminology, it is necessary to
remove even the impression of any partial truth realized in Sabija Samadhi. This is
accomplished by the practice of Nirbija Samadhi or ‘Samadhi without seed’. The
transparent and perfect crystal of the mind can then shine with the pure white Light of
Truth. It will be seen, therefore, that in Sabija Samadhi the Vrttis of the mind are re-
placed by pure but partial knowledge of a particular aspect of Reality but in Nirbija
Samadhi this pure but partial knowledge is replaced by the Reality or consciousness of
Purusa itself. The mind has merged in the One Reality and exists unperceived only to
radiate its unimaginable effulgence.
What has been said above with regard to the conditions which must be fulfilled
before the fusion of the knower with the known can be brought about in Samadhi
should make it clear that the Yogic technique has to be adopted as a whole and not
piecemeal. If, for example, the ordinary desires have not been eliminated and merely
curbed, it is impossible to practise Samadhi. These desires will continue to exert un-
conscious pressure and throw up all kinds of images in the mind and it will not be pos-
sible to maintain under these conditions the uninterrupted and tranquil state of the
mind in which alone Samadhi can be practised. This state cannot be brought about by
the mere exertion of will-power as some people suppose, for the exertion of will-power
on a mind agitated by even sub-conscious desires is bound to produce mental strain,
and a mind under strain which may be inappreciable, is quite unfit for the practice of
Samadhi. The tranquillity which is a pre-requisite for Samadhi is a condition of ex-
traordinary and habitual stability, and real stability cannot exist where there is strain.
It is necessary to emphasize these facts again and again because aspirants who are not
familiar with the realities of Yogic life plunge directly into the practice of meditation
without any preparation whatsoever and then begin to fret and wonder why they do not
make any progress. The practice of higher Yoga requires a thorough and all-round
preparation extending over long periods of time. This does not mean, of course, that