Toward a Deeper Meditation. John Van Auken

that the instant realization of cosmic oneness, which is yoga [union], is not the product of any effort, how can one “practice” such unity? Surely, active yoga is taught not because such practice results in the realization of oneness. However, it can aid in the direction of one’s attention towards enlightenment, and away from the elements that cause mental turmoil, which, as a result of such turning away, are weakened.

      The mind is restless because of the many unresolved problems. The elements that disturb mental equilibrium and thus generate psychic distress … are subtle, and not to be confused with their gross expansion as likes and dislikes, habits (good and bad), vanity and such personality traits. However, these subtle sources of psychic distress can be dispelled by resolving each in its own cause [or by confronting each of them with its own true opposite].

      Now with the fundamentals established and the warnings about how subtle the distracting influences are, Patanjali begins to identify locations within the human body and their metaphysical influence upon the process toward unity. Accompanying this article is an illustration of Patanjali’s chakras as lotuses (padmes), with the ultimate illumination around the top of the head. I’ll explain his “threefold inner discipline” following these quotes:

      By the practice of the threefold inner discipline at the psychic center at the navel (the Manipura chakra) the knowledge of the physiology of the body is gained.

      By the practice of the threefold discipline on the light that appears in the crown of the head during meditation, one has the vision of sages who have attained perfection.

      By the practice of the threefold discipline on the spiritual heart [or the psychic heart center Anahata] there arises knowledge concerning the mind-stuff or the undivided intelligence.

      When there is loosening of the bondage of the consciousness to the body, as also an understanding of the proper channel of the consciousness’s entry into and its withdrawal from the body, the mind acquires the ability to enter another body.

      When the vital force which maintains equilibrium and which fills the entire body with light, life and power, is directly perceived and understood, there is effulgence and radiance of one’s personality.

      Beyond all these is the state of consciousness which is not the product of thought: and that is the cosmic intelligence which is independent of the body [or bodies: physical, astral, and causal]. By the practice of the threefold discipline upon that, the veil that covers that light of cosmic intelligence is removed. By the practice of the threefold discipline on the gross [tangible, with form] and the subtle [intangible, formless], and their conjunction, and the direct perception of their apparently substantial nature, there arises the perfect understanding of the elements that constitute that existence. What constitutes perfection of the body? Beauty, grace, strength, and diamond-like strength.

      What is his threefold inner discipline? Patanjali explains it this way:

      When the attention of the mind-stuff is directed in a single stream to a chosen field, without being dissipated and thus distracted that is concentration.

      When the cognition is entirely concentrated in that field thus becoming its own field of observation—that is, when the observer is observed—it is meditation.

      When the field of observation and the observing intelligence merge as if their own form is abolished and the total intelligence shines as the sole substance or reality, there is pure choiceless awareness without the divided identity of the observer and the observed—that is illumination.

      When these three happen together there is perfect inner discipline. This can happen during what is commonly known as the practice of meditation, and during any other form of physical or mental activity.

      When such inner discipline is mastered, there arises the vision that is wisdom