The many scattered thoughts slowly disappear, a one pointed mind emerges. Consciousness is transforming into spiritual oneness with the source of life.
The second stage is the non-arising of distractions on account of the weakening of the numerous distracting thoughts, and the effortless and natural unidirectional flow of the mind-stuff. At this state, the mind-stuff is favorably disposed towards illumination as the obstacles to such illumination are rendered inoperative .
Vibhuti Pada 12
Again there is a rise and fall in and out of this state. It is similar to before. Action must be taken for consciousness to remain one pointed and for transformation to continue.
When the two movements of thought-arising and thought-subsiding, the movements of distraction and of restraint, are of equal force, the mind-stuff is in a perfectly balanced state, which is one of non-division or no-polarity. There is neither (volitional) thinking nor suppression of thought, and the intelligence has its natural, effortless unidirectional movement which is in fact no-movement.
Vibhuti Pada 13
Then a visible transformation occurs in body and senses, character, behavior and actions.
Thus (that is, by explaining the dynamics of thought) the nature, characteristics and changes in the states relating to all the cognitive faculties and their objects have been explained: for they are closely related to and are essentially non-different from the movement of thought in the mind-stuff.
Vibhuti Pada 14
Calmness is present in being but true potential has not yet manifested. The virtuous road must be closely followed and proper action followed.
For, a substance itself is put together and recognized as such by, and is non-different from, a particular characteristic which may be in a dormant state, in an emerging state or in an uncertain or potential state.
Vibhuti Pada 15
Proceeding will cause transformations that are quite apparent.
Surely, it is because of the existence of such a clear distinction of character of substances and of the order in the sequence of the changes, that there is predictability of the transformation .
Vibhuti Pada 16
Knowledge of the past and future comes from the transformation caused by the merging of concentration, meditation and Samadhi.
Therefore, knowledge of the past and of the future (and such knowledge as not already possessed) follows the practice of the three-fold inner discipline (concentration, meditation, and illumination together) in relation to the fundamental principle of the three stages of the movement of thought - the movement of restraint, the non-arising of distractions, and the perfectly balanced state.
Vibhuti Pada 17
Sound, meaning and feelings merge. Then the universal language of all beings is known.
Language, meaning and conceptualization are always superimposed on one another, causing habit-patterns in communication. By the practice of the threefold inner discipline on their differences there arises an understanding of the sounds uttered by all beings.
Vibhuti Pada 18
Hidden and past impressions surface into consciousness. Everything about them becomes known. They may come from experiences in life or beyond birth.
By the practice of the threefold discipline on the inherent tendencies, and by the direct perception of such tendencies, knowledge of previous existence arises.
Vibhuti Pada 19
Consciousness of others is known.
In an intimate knowledge of the ground of the Mind, there is what at first sight appears to be a supernatural knowledge of “other” minds, too, because in fact the intelligence that is misunderstood as the mind is indivisible.
Vibhuti Pada 20
This knowledge is not to be used unless aiding others in finding that which they cannot perceive but seek in life.
This, however, does not imply particularized knowledge of the other personalities, e . g ., the motivations, the conditioning or the background of the “other” minds - for knowledge of the "other" mind is impersonal and devoid of images and details.
No comments:
Post a Comment