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THE last lecture dealt with the ineffable intuitive experience which the sages of the Upanishads regarded as absolute and ultimate in nature. The Upanishads, however, indicate no definite method for arriving at the perception of this truth. It is made clear that the pathway consists not in erudition or scholarship, and that it is not traversed by any sharpness of intelligence. The truth is such that it cannot be conceived by the human mind or described by language. One of the fundamental conditions of attaining it is the complete elevation of the moral life, including the absolute control of all passions and desires, the abandonment of worldly ambitions and hopes, and the attainment of an unruffled peace of mind. But the dawning of the supra-consciousness which can reveal this truth does not, even so, depend entirely on our own efforts; there is something like divine mercy that must be awaited. This self can only be realized by those to whom it reveals itself. The perfecting of our moral life is a prerequisite; but no method deliberately and consciously pursued is sufficient to bring us all the way into the full realization of the highest truth. In at least one or two of the Upanishads indications of a

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different line of thought and method of realization are to be found. Thus in Katha III, our senses are compared with horses which are always running after their respective sense-objects. He who is not wise but is without control over his own mind cannot control his senses, just as a bad driver cannot control his horses. If anyone wishes to make his way to his highest goal, he should have wisdom for his driver and his mind as the reins of the horses of the senses. In Katha VI, it is said that there is a state in which the five senses, thought, intellect, and mind all cease to operate, and this highest stage of absolute sense-restraint is called "Yoga," or spiritual union. 1

There are ample literary evidences that from very early times--from at least 700 or 800 B. C.--people were in the habit of concentrating their minds on particular objects and thereby stopping the movement of the mind and the senses and achieving wonderful, miraculous powers. It is difficult to say how the ancient Indians discovered this mode of mental control. But it seems very probable that as at first practised it did not form a part of any metaphysical system of thought but was simply the practise of mental concentration and breath control for the sake of the resulting peace and quietness of mind, as well as of the miraculous powers which could be achieved thereby. The powers of hypnotism, or mesmerism, seem to have been very well known in ancient India and were also included among the powers that could be derived from the yoga practices. 2

A story is told in the Mahabharata (13.40) that

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[paragraph continues] Devasharma, a sage, had a very beautiful wife, named Ruci, whom he carefully guarded from the seductive influences of Indra who desired to possess her. Once he had to go away to perform sacrifices at a distant place, and he left his wife under the protection of his pupil Vipula. The pupil knew that Indra could resort to many clever disguises and that it would be difficult to protect Ruci from him by guarding her by any external means. So he decided to enter into her mind by his powers of yoga and to control her behavior and speech from within. Accordingly, he sat in front of his teacher's wife and remained staring at her eyes, inhibiting all movements of his own body. In this way he entered into her body and remained there awaiting his teacher's return. Nov Indra, thinking that the lady was alone in the house, came there in his fine and radiant form. He saw there the inanimate body of Vipula, the pupil, with its eyes absolutely motionless as if they were painted on canvas. He also saw the lady sitting there in all her resplendent beauty. On beholding Indra, she wished to rise and greet him; but being controlled from within by her husband's pupil, she could not succeed in doing as she desired. Indra spoke to her in his own charming manner, telling her that he had come there for her and that he was Indra. Perceiving that the lady was showing signs of becoming fascinated, Vipula controlled all her senses and limbs from within in such a way that, though she desired very much by rising from her seat to receive Indra, she could not do so. When Indra found her silent and unresponsive, he again spoke to her and

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asked her to rise and receive him. Again, though she wanted to welcome him, Vipula controlled her speech so that she told Indra that he had no business to come to her, and she was ashamed that she so spoke against her will. Indra then understood the whole affair and was much afraid. Vipula then returned to his own body and took Indra to task for his misbehavior. 3

Many other stories, illustrating the various kinds of miraculous powers of yoga, might be repeated. But let us turn to a consideration of the principal use of the yoga practices for the spiritual enlightenment, the ultimate and absolute freedom of man, as described by Patanjali, the great yoga writer of about 150 B. C. Patanjali not only describes the principal yoga practices, but he gives a philosophical basis to the whole system and indicates, for the first time, how yoga may be utilized for the emancipation of man from the bondage of his mind and senses. It was explained in the last lecture that the sages of the Upanishads believed in a supra-conscious experience of pure self-illumination as the ultimate principle, superior to and higher than any of our mental states of cognition, willing, or feeling. The nature of this principle is itself extremely mystical; many persons, no doubt, are unable to grasp its character. It has been shown that, even in the days of the Upanishads, it was recognized to be obscure, and that the sages were never tired of saying that it could neither be perceived by the eye nor conceived in thought; but that, nevertheless, the sages believed in its existence as the ultimate being and not as an experience of ecstatic feeling or any other kind of transient

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psychological state. It was regarded as the real self and the ultimate reality. It is this view of self that is the root, as it were, of Indian mysticism. 4

If we ask ourselves what we understand by "I," we shall all find that, though it is in the most constant use, it is also the obscurest word in all our dictionaries. About the meaning of the word, in one sense we can never doubt; for there is no person who can ever doubt whether he is himself or another person. But when we try to understand what it definitely and actually means, it appears to be one of the most elusive of words. It certainly cannot designate merely our bodies; nor does it mean any particular idea or feeling of a temporary character. So we have to admit that while we all understand what it means we cannot define it. This is not the place to enter into all the recondite philosophical discussions to which the problem of the nature of the self has given rise. But some attempt must be made to explain what the Indians understood by the immortal and unchangeable self. Some believed this self to be the same in all persons, while others believed it to be many; but the conception of its nature was more or less the same in most of the systems of Indian thought. It was pure, contentless consciousness, altogether different from what we understand by idea, knowledge, or thought. Our thoughts and feelings are changeful; but this mysterious light of pure consciousness was changeless. The ultimate aim of the yoga processes (as of most of the Indian systems of thought) is to dissociate ourselves from our sensations, thoughts, ideas, feelings, etc., to learn

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that these are extraneous associations, foreign to the nature of self but adhering to it almost so inseparably that the true self cannot be easily discovered as a separate and independent entity. 5

But with the Indian sages this doctrine of a transcendent self was not merely a matter of speculative philosophy. For philosophy came to them much later than the actual practice of the liberation of this true self from the bondage of the association with all our so-called psychical states, ideas, feelings, emotions, images and concepts. It is very difficult for a Western mind of today to understand, or appreciate, the minds of the Indian seers. They felt a call from within the deep caverns of their selves--a call which must have started from a foretaste of their own true essence--which made all earthly pleasures or hopes of heavenly pleasures absolutely distasteful to them. They could feel satisfied only if they could attain this true freedom, their true self. To appreciate their experience at all one must, in imagination, take a long jump backward of about twenty-five centuries and across the waters of the Atlantic and the Indian oceans, and picture to oneself the valley of the lofty snow-capped peaks of the Himalayas looking high up to the infinite of the heavens and, far beyond, the peaceful groves and cottages where the innocence and forbearance of man had endeared him to trees and beasts alike, where no other sounds disturbed the serene forest-dwellers than the breezy rustling of the lofty Sal trees and the grovy palms. The necessities of the men who dwelt there were few. They often wore clothes made from

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birch bark, and ate fruits and vegetables that grew wild in the hermitage and rice which grew without much trouble of cultivation. The cows of the hermitage supplied them with milk and butter. They did not take any animal life for food; the birds ate from their hands, the soft-eyed gazelles roamed about their huts, made of straw or leaves of trees, and the peacocks danced in the shady groves of their forest walks. The clear, transparent waters of the holy river Ganges and other rivers watered their hermitages, and the cool breezes delightfully refreshed their bodies and minds when the wearisome tropical heat had relaxed their nerves and muscles into inaction. These men had no riches, and they did not seek them. Their natural needs were few, and it never occurred to them that these could be augmented or multiplied. They thought, rather, that what needs they had were in themselves too numerous and could be indefinitely curtailed. Even in rather recent times a story is told to the effect that a scholar in Bengal, called Ramnath, was visited by Raja Krishnachandra of Bengal who wanted to bestow riches on him and asked him if he had any wants. The scholar replied that he had plenty of rice in his house and that he could make his soup out of the sour leaves of the tamarind tree which grew in his yard; the only difficulty that he had was with regard to some intellectual problems which he was still not able to solve. For men who live in a world of sky-scrapers, motor cars and comforts of all sorts, with its varied scientific, political and social ambitions, with its desire for wealth and its highly developed system of trade

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and commerce, it is inevitably difficult to appreciate, or rightly understand, the minds of those who felt disinclined to all worldly things and were uneasy until they could touch their own inmost self. Theirs, however, was no ordinary pessimism, as is too often supposed by unsympathetic and shallow-minded scholars, who lack the imagination and the will to understand the Indian thought and culture of the past. They felt dissatisfied with the world not because the world had no pleasures or joys to offer, but because their desire for attaining their highest good, their true selves, was so great that it could tolerate no compromise with any other kind of desire. The sole ambition of the yogins, or the seers who practised the yoga discipline, was to become absolutely free from all kinds of bonds and from all kinds of extraneous determination. 6

The problem of how to become free naturally raised the question as to who is to become free and from what. The logic of the yogins is irresistible. It is the self which has to become free; in fact it is always free. The self is the ultimate principle of pure consciousness, distinct from all mental functions, faculties, powers, or products. By a strange, almost inexplicable, confusion we seem to lose touch with the former so that we consider it as non-existent and characterize the latter with its qualities. It is this confusion which is at the root of all our psychological processes. All mental operations involve this confusion by which they usurp the place of the principle of pure consciousness so that it is only the mind and the mental operations of thought, feeling, willing, which seem to be

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existing, while the ultimate principle of consciousness is lost sight of. If we call this ultimate principle of consciousness, this true self, "spirit" and designate all our functions of knowing, feeling, and willing collectively as "mind," then we may say that it is only by a strange confusion of mind with spirit that the mind comes to the forefront and by its activities seems to obscure the true light of the spirit. Our senses run after their objects and the mind establishes relations between the sense-data, or sensations, and deals with the concepts formed therefrom as it carries on the processes of logical thought with the aid of memory. The external objects which draw minds to them are not in themselves directly and immediately responsible for obscuring the spirit or in binding it to them. It is, rather, the mind and its activities by which the true nature of the spirit seems to be obscured so that the mind usurps the rightful place of the spirit. What is necessary, therefore, is to control the activities of the mind and to stop all mental processes. If we can in this way kill the mind, all logical thought and all sense processes will be killed with it. The light of the spirit will then shine alone by itself unshadowed by the darkening influence of thought. The spirit, the ultimate principle of consciousness, and the self are one and the same thing, the three terms expressing the threefold aspect of its nature. But this entity, by whichever name it is called, is to be distinguished from mind, whose activities are thoughts, feelings, etc. We may here employ a simile. We may say that the spirit is like a pure white light covered by the colored dome

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of the mind. This colored dome hides the pure white light, and, without changing the nature of the white light by its own color, makes the latter appear as colored and wrongfully appears itself to be a source of colored light, though it has no light whatsoever of itself. We fail to recognize the white light within and take it for granted that the colored dome is itself a colored light. The only way to restore the purity of the white light is by smashing the colored dome. Similarly, the only way in which the spirit may be made to realize, in its own non-conceptual way, its own lonely light is by breaking the mind to pieces. 7

The mind lives by its activities of sensing, perceiving and conceiving. It creates illusions and hallucinations, revives past experiences in memory, and sometimes passes into a state of sleep in which it creates dreams. If the movement of the mind could be entirely stopped, its disintegration would be effected. The process of yoga consists in so controlling the activity of the mind that it ceases to pass through its different states. The cessation of all mental states is yoga. These mental states as they rise and pass away are not altogether lost. They continue in the subconscious mind as impressions which are revived by proper excitations. As they are thus revived and repeated, and return to the subconscious, the impressions become strengthened, growing more and more powerful and more likely to occur as conscious states. Thus, for example, when we once devote ourselves to making money and to enjoying the comforts it can procure, we become more and more deeply absorbed in

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earning money and enjoying its comforts. Similarly, the scholar through days and nights of study in his library grows ever more attached to his occupation of study. It is in this way that the tendencies of the mind become strengthened; repeating themselves almost mechanically they keep alive the continual flow of the mind from one state to another. Yoga consists in stopping the conscious and subconscious mental flow entirely and absolutely. 8

It is easy to see that no one will think of destroying his mind unless his desire for the absolute freedom of the spirit becomes so great that all the activities of the mind, all his sense-enjoyments, all his thoughts and feelings, lose all interest for him and appear to him to be entirely valueless. This disinclination to all worldly things, called vairagya, is the first thing which leads the yogin to seek the way of yoga to deliver himself forever from all mundane experiences. The seer is as sensitive as the pupil of the eye. Just as a speck of dust, which passes altogether unnoticed on any other part of the body, causes great pain when it gets into the eye, so the suffering, which is absolutely unnoticed by the ordinary person, is felt keenly by the seer. All ordinary pleasures appear to be distasteful to him. There is nothing in anything worldly that can give him any satisfaction. He is in that mood in which he is dissatisfied with them all and wishes to shun them. 9

Such a state of mind cannot be produced unless the mind has risen to the highest plane of moral elevation. Unless the mind is made absolutely pure there cannot be any steady disinclination toward worldly things.

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[paragraph continues] A seer must abstain from all injury to living beings. His tenderness should extend not only to all human individuals but to all living beings. He would not willfully take the life of, or injure, any living being. He would not steal the property of any other person. He would be absolutely truthful in thought, word and deed. Veracity consists in the agreement of words and thoughts with facts. But it must always be employed for the good of others and not for their injury. If it proves injurious to living beings, with whatever intention it be uttered it is not truth. Though outwardly such a truthful course may be considered virtuous yet since by his truth he has caused injury to another he has in reality violated the ideal of absolute non-injury. The seer must have a complete control of the sex tendencies. He must not desire anything more than the bare necessities. For the acquisition of things always entails attachment and greed, and injury to others in acquiring and preserving them. If in performing the great duty of universal non-injury, and in cultivating the other virtues auxiliary to it, a man be troubled by thoughts of sin, he should try to substitute for the sinful ideas those which are contrary to them. Thus, if the old habit of sin tends to drive him along the wrong path, he should, in order to banish it, entertain ideas such as the following:--"Being burnt up as I am in the fires of the world, I have taken refuge in the practice of yoga, which gives protection to all. Were I to resume the sins which I have abandoned, I should certainly be behaving like a dog which eats its own vomit--I should be acting as if I were to take up

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again that which I had once put aside." Thus one should habituate himself to meditation upon the harmful effects of the tendencies which are leading him along the wrong path. The habituation to this contrary tendency consists in continually thinking that these immoral tendencies cause an infinity of pain and error. Pain and error are the unending fruits of these immoral tendencies and in the recognition of this lies the power of righting the trend of our thoughts. 10

Other moral qualities of a positive character are considered indispensable to a seer toiling on the path of yoga. These are: purity, contentment, indifference to physical difficulties of heat, cold, etc., study and self-surrender to God. Purity here means both physical and mental cleanliness. Contentment means that self-satisfied condition of the mind in which we are at peace with ourselves, having ceased to run after new wants. Indifference to physical difficulties is also a virtue to be acquired by the yogin, who should be able to bear calmly the bodily wants of hunger and thirst, heat and cold. He should also be able to stop his physical movements for a considerable length of time, and be able, as well, to stop his desire to talk with others and to remain absolutely dumb. 11

In the last lecture, on the Upanishadic mysticism, it was shown that when such a high standard of moral elevation is reached and we seek to know the inmost essence of self, the self often reveals its own true nature through a direct intuition which is beyond the grasp of the mind and the senses. The yogins, however,

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not only emphasized the necessity of the highest moral perfection but they also required a particular course of physical and mental discipline as indispensable to the realization of yoga's high ideal. The yogins emphasized not only the negative aspect of morality, such as abstinence from injury, falsehood and the like, but also such positive moral virtues as purity and contentment. The four cardinal virtues which a yogin was required to possess were universal friendship (maitri), compassion for all who suffer (karuna), happiness in the happiness of others (mudita), and a sympathetic consideration for the failings of others (upeksha). But even these were not deemed sufficient; they were only preliminary acquirements which the yogin must possess before starting with his yoga practices. The acquisition of these moral virtues went, indeed, a long way in restraining the mind from running after sense-objects and from being disturbed by greed, passions and antipathies; for the yogin was self-controlled, contented, pure in mind and body, and peaceable and charitable toward all living beings. But still he must be able to control his bodily movements. He must therefore habituate himself to sitting in one posture for a long time, not only for hours and days but often for months and years together. This implied the attainment of a power to bear calmly hunger and thirst, heat and cold, and all physical hardships. 12

In order that the movement in the body may be reduced to a minimum, it is necessary to acquire a control over breathing. To practice the science of breath-control, the yogin seats himself firmly, fixes his eyes

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on an object beyond him, or rather on the tip of his own nose or on the point between his two eye-brows, and slowly inhales a full breath. At first the breath that is taken in is kept perhaps for a minute and then slowly exhaled. The practice is continued for days and months, the period of the retention of the breath taken in being gradually increased. With the growth of breath-control, one may keep his breath suspended, without exhalation or inhalation, for hours, days, months and even years together. With the suspension of the respiratory process the body remains in a state of suspended animation, without any external signs of life. The heart ceases to beat, there is neither taking in of food nor evacuation of any sort, there is no movement of the body. There is a complete cessation of the respiratory process as, with his mouth shut and his tongue turned backwards behind the tonsils stopping the passage of air firmly like a lid, the yogin sits in his fixed posture in an apparently lifeless condition. Even in modern times there are many well-attested cases of yogis who can remain in this apparently lifeless condition for more than a month. I have myself seen a case where the yogin stayed in this condition for nine days. The case of Saint Haridas is well-known. He remained buried underneath the ground for forty days under strict vigilance of guards. When, after forty days of breathless and foodless condition of suspended animation, he was brought out of the earth, there was apparently no life in him, no movement of breath, no heart-beats. But after his body had been rubbed and much water had been

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poured on him he again came back to life and began to breathe normally. 13

Various methods of purifying the body were gradually discovered by which the yogin could so temper the body as to make it immune to diseases. In earlier times, before the elaborate bodily disciplines had been discovered, the yogin prayed to God and depended on His grace for the immunity from disease which was so necessary to the proper performance of his yoga duties. But later on, the yogin tried to be more or less independent of God's grace and discovered a whole system of bodily exercises, breathing exercises, and automatic internal washings by which his body became so tempered that no diseases could easily attack him. These consisted, first, in habituating the body to keeping fixed postures which required various muscular movements. By this means the yogin could make his body flexible, reduce its unnecessary fat, and attain full control over his voluntary muscles. For these postures required the exercise of all the voluntary muscles. Second, through the breathing exercises which could be performed in different forms and in different degrees of intensity, combined with the different postures, the yogin obtained control over the various involuntary muscles which regulate the operation of the viscera, including the bladder and the excretory organs, the heart, the stomach, etc. Added to these was, third, the thorough washing away of the impurities which, being secreted by some of the internal organs, obstruct their normal activity and lower their power of resistance. These washings can be

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easily performed by the control that the yogin acquires over his inner involuntary muscles. Thus, for example, the yogin can take water into the intestines by expelling air from these cavities and thus forcing in water by the downward path from a tub in which he may be sitting at the time. He can expel air from these cavities by means of the control that he has over the muscles of those organs which to a normal person are quite involuntary. Thus, at any time that he likes he can thoroughly wash his stomach, his bladder, urethra, etc. He has thus a thorough access to all the important cavities of the body where impurities may be produced and deposited. In short, by the combined operation of postures, breath-control, breathing exercises, and the voluntary washings of the impurities from all the important cavities of the body, he can so increase his power of physical resistance as to remain practically immune to all diseases. 14

But these are all merely external preparations to fit the body for the yoga practices. The real yoga practice of the mind can be properly begun only when these preliminaries have been to a large extent acquired so that the chances of external bodily disturbances and internal disturbances due to passions, antipathies, attachments, etc., have been minimized. The yogin begins this superior mental yoga by concentrating at first on any gross physical object. This concentration is not the ordinary concentration of thought as exemplified in any scientific or literary work. For this latter type of concentration consists in the limiting of the mind's activity to matters associated with the object

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of attention. Thus, if we concentrate on the writing of a poem or the description of scenery, what we do is to restrain the mind from flying off to other objects in which we are not interested at the time and to focus it upon the relations between various associated images and thoughts. The mind is in such cases in a lively state of movement within a limited sphere, always seeking to discover new relations or to intensify the comprehension of relations and facts already known. But yoga concentration aims not to discover any new relations or facts or to intensify any impression; it aims solely to stop the movement of mind and to prevent its natural tendency towards comparison, classification, association, assimilation and the like. The fixing of the mind on an object is done I with the specific purpose of pinning it to that object and of preventing its transition to any other object. By this process the mind becomes one with the object, and so long as it is pinned to that object its movement is stopped. At the first stage of this union, there is knowledge of the name and the physical form of the object to which the mind has been pinned. But at the next stage nothing is known of the object in its ordinary relations of name and form, but the mind becomes one with the object, steady and absolutely motionless. This state is called a state of samadhi, or absorptive concentration. This stage arises when the mind by its steadiness becomes one with its object, divested of all associations of name and concept, so that it is in direct touch with the reality of the thing uncontaminated by associations. In this state, the object

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does not appear as an object of my consciousness but my consciousness, becoming divested of all "I" or "mine," becomes one with the object itself. There is no awareness here that "I know this," but, the mind having become one with the thing, the duality of subject and object disappears, and the result is the transformation of the mind into the object of its concentration. Our ordinary knowledge of things is full of false and illusory associations which do not communicate to us the real nature of the object; but when such an absorptive union of object and mind takes place, a new kind of intuition is produced, called prajna, similar to the Upanishadic intuition, called prajnana, and thereby the real nature of the thing is brought home to us. This prajna knowledge, which is a new kind of intuition produced by stopping the movement of the mind, is entirely different from the ordinary logical type of cognition of thoughts, images, etc. This intuition is a direct acquaintance, more or less similar to direct perceptual vision but free from the ordinary errors of all sense-perception. Such a steadiness can however be achieved only after continual practice. A yogin must be always watchful, particularly in the first stages, to keep his mind steadily on the object of his concentration. He must have, therefore, an inexhaustible fund of active energy (virya). 15

On the negative side we have, therefore, disinclination to worldly things; on the positive side, firm faith in the efficacy of the yoga process and vigorous energy exercised in steadying the mind in contemplation. Gradually, as the yogin becomes more proficient, he selects

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subtler and finer objects for his concentration; and at each stage in this refinement, new forms of intuitional prajna, or yoga knowledge, dawn. With' this advancement, the yogin develops many miraculous powers over natural objects and over the minds of men. Truths wholly unknown to others become known to him. Though all these powers confirm his faith in the yoga process, he does not allow himself to be led away by their acquisition, but steadily proceeds toward that ultimate stage in which his mind will be disintegrated and his self will shine forth in its own light and he himself will be absolutely free in bondless, companionless loneliness of self-illumination. 16

This prajna, or yoga intuitional knowledge, may be considered as a new dimension of knowledge wholly different from any other kind of knowledge derived by the movement of the mind. The most fundamental characteristic of yoga mysticism consists, on its negative side, not only in a disbelief in the ability of sense-perception and logical thought to comprehend the ultimate truth about the absolute purity and unattached character of our true self; but also in a disbelief in the possibility of the realisation of this highest truth so long as the mind itself is not destroyed. On its positive side, it implies that intuitional wisdom is able to effect a clear realisation of truth by gradually destroying the so-called intellect. The destruction of mind, of course, also involves the ultimate destruction of this intuition itself. So neither the intuition nor our ordinary logical thought is able to lead us ultimately to self-realisation. There are thus

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three stages of knowledge. First, our ordinary sense-knowledge and logical thought which always deal with the world and worldly objects and which appear valueless to us when we are in spiritual exaltation and are anxious to attain the highest truth. Second, the intuitional yoga wisdom, which can only be attained when, as a result of the highest moral elevation and the yoga practices, the mind can be firmly steadied on an object so that it becomes one with that object and all its movements completely cease. This yoga wisdom gives us a direct non-conceptual vision of, or acquaintance with, the ultimate truths concerning all objects on which our minds may be concentrated; and gradually, as the yogin begins to concentrate on subtler and finer objects, such as mind, self, etc., higher and nobler truths concerning these become known to him. Though we are free to concentrate on any object whatsoever, it is desirable for the quicker attainment of our goal that we should concentrate on God--surrender ourselves to Him. In the most advanced state of this yoga intuition, all the truths regarding the nature of the true self, of the mind and of the material world and its connection with mind, become clear, and as a result of this and also as a result of the gradual weakening of the constitution of the mind, the latter ceases to live and work and is dissociated forever from the spirit or the self. It is then that the spirit shines forth in its own lonely splendor, free from the bondage of the mind which had so long by its activities led it towards false worldly attachments and to a false non-appearance of its own pure nature

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in all the varied products of ordinary knowledge, feeling and willing which make up our worldly life. The highest and ultimate revelation of truth is therefore not only non-conceptual and non-rational, but also non-intuitional and non-feeling. It is a self-shining which is unique. 17

Next: Lecture IV. Buddhistic Mysticism