The elements of sound intellectionby Patanjali
7 The elements of sound intellection are:
- Direct observation: this is the outermost form of the Soul’s pure vision
- Inductive reason: this rests on the great principles of continuity and correspondence, on the supreme truth that all life is of the One
- Trustworthy testimony: this is the sharing of one soul in the wisdom of another, rests on the ultimate oneness of all souls
Each of these is a spiritual power, thinly veiled.
8 Unsound intellection is false understanding, not resting on a perception of the true nature of things.
When the object is not truly perceived, when the observation is inaccurate and faulty, thought or reasoning based on that mistaken perception is of necessity false and unsound.
9 Predication is carried on through words or thoughts not resting on an object perceived.
The purpose of this Sutra is, to distinguish between the mental process of predication, and observation, induction or testimony.
Predication is the attribution of a quality or action to a subject, by adding to it a predicate. In the sentence, “the man is wise,” “the man” is the subject; “is wise” is the predicate. This may be simply an interplay of thoughts, without the presence of the object thought of; or the things thought of may be imaginary or unreal; while observation, induction and testimony always go back to an object.
10 Sleep is the psychic condition which rests on mind states, all material things being absent.
In waking life, we have two currents of perception; an outer current of physical things seen and heard and perceived; an inner current of mind-images and thoughts. The outer current ceases in sleep; the inner current continues, and watching the mind-images float before the field of consciousness, we “dream.” Even when there are no dreams, there is still a certain consciousness in sleep, so that, on waking, one says, “I have slept well,” or “I have slept badly.”
11 Memory is holding to mind-images of things perceived, without modifying them.
Here, as before, the mental power is explained in terms of mind-images, which are the material of which the psychic world is built, Therefore the sages teach that the world of our perception, which is indeed a world of mind-images, is but the wraith or shadow of the real and everlasting world.
In this sense, memory is but the psychical inversion of the spiritual, ever-present vision. That which is ever before the spiritual eye of the Seer needs not to be remembered.
12 The control of these psychic activities comes through the right use of the will, and through ceasing from self-indulgence.
If these psychical powers and energies, even such evil things as passion and hate and fear, are but spiritual powers fallen and perverted, how are we to bring about their release and restoration? Two means are presented to us: the awakening of the spiritual will, and the purification of mind and thought.
13 The right use of the will is the steady, effort to stand in spiritual being.
We have thought of ourselves, perhaps, as creatures moving upon this earth, rather helpless, at the mercy of storm and hunger and our enemies. We are to think of ourselves as immortals, dwelling in the Light, encompassed and sustained by spiritual powers.
The steady effort to hold this thought will awaken dormant and unrealized powers, which will unveil to us the nearness of the Eternal.
14 This becomes a firm resting-place, when followed long, persistently, with earnestness.
We must seek spiritual life in conformity with the laws of spiritual life, with earnestness, humility, gentle charity, which is an acknowledgment of the One Soul within us all. Only through obedience to that shared Life, through perpetual remembrance of our oneness with all Divine Being, our nothingness apart from Divine Being, can we enter our inheritance.
- Ceasing from self-indulgence is conscious mastery over the thirst for sensuous pleasure here or hereafter.
Rightly understood, the desire for sensation is the desire of being, the distortion of the soul’s eternal life. The lust of sensual stimulus and excitation rests on the longing to feel one’s life keenly, to gain the sense of being really alive. This sense of true life comes only with the coming of the soul, and the soul comes only in silence, after self-indulgence has been courageously and loyally stilled, through reverence before the coming soul.
- The consummation of this is freedom from thirst for any mode of psychical activity, through the establishment of the spiritual man.
In order to gain a true understanding of this teaching, study must be supplemented by devoted practice, faith by works. The reading of the words will not avail. There must be a real effort to stand as the Soul, a real ceasing from self-indulgence. With this awakening of the spiritual will, and purification, will come at once the growth of the spiritual man and our awakening consciousness as the spiritual man; and this, attained in even a small degree, will help us notably in our contest. To him that hath, shall be given.