Light of the Spirit Blog

Reincarnating Backwards in Time, the Mother-God, and Other Questions

Reincarnating backwards

Q: Are our soul’s transmigrations limited to linear time? In other words, can, and is it natural, for a soul to reincarnate from, say, the 21st century, to the 13th?

It is never good to be dogmatic about anything, especially since language never encompasses reality fully or exactly. As Jesus said: “With God all things are possible” (Matthew 19:26).

Reincarnation usually takes place in a linear manner because as we move on from life to life we accumulate karma, which is always a forward-moving force. However much we would like to often go back and try to do better in a situation, or pick up something missed, it just does not work that way. Not doing so well in a life creates doing-better-in-a-future-life karma. As I say, karma moves us onward, even if situations are repeated in future lives.

The foregoing enquirer almost immediately sent this response:

Thank you for your prompt reply. I suppose it was just wishful thinking on my part, that it would be wonderful to sit even at the back of the crowd at the sermon on the mount.  It was a lost opportunity, I suppose. Again, thank you.

Not a lost opportunity at all! Kabbalistic tradition says that the Messiah will come twice: first as Son of Joseph and be rejected, and then as Son of David and be accepted. We are waiting for that appearance, and have a weekly Mass of petition requesting it.

So there is no reason why you and we should not be present at the second appearance. Whatever is the best for us will certainly occur.

Q: Tell me, please, where is the Mother God in Saint Thomas Christian Dharma?

Where She was originally, we have no idea because all the books from the time of Saint Thomas were burned by the Portuguese. (See The Apostle of India.) Jesus and the Virgin Mary certainly represent the divine masculine and divine feminine in God. It is sufficient for us that the basic scriptures of India present the concept of the Mother God. But to make up for what was destroyed we use The Aquarian Gospel of Jesus the Christ. There we find:

“And Spirit breathed, and that which was not manifest became the Fire and Thought of Heaven, the Father-God, the Mother-God.” (Aquarian Gospel 9:16)

“And Jesus went into an ancient plaza and taught; he spoke of Father-Mother-God; he told about the brotherhood of life.” (Aquarian Gospel 34:3)

“And in the tomb I will remain three days in sweet communion with the Christ, and with my Father-God and Mother-God.” (Aquarian Gospel 127:28)

Q: One of the questions from a meditation practitioner mentioned uncontrollable movements when concentrating on the third [eye] chakra. This reminded me of what I’ve read about what happens during Latihan in Subud, though during Latihan vocalizations are also common.

In Latihan a person opens themselves and many phenomena can manifest.

Methodical meditation is quite different and produces completely different effects–especially when chakras are involved.

For over fifty years I have been observing the kind of movements described by the questioner, and they have been 100% pathological, requiring purification. But, being pathological types, they all claimed it was “kundalini” and were proud of them. Eventually they gave up yoga and stayed bent.

More questions and Answers:


Who Is God According to the Yoga Sutras of Patanjali?

sage patanjaliSutras 24 through 26 of Book One of the Yoga Sutras of Patanjali

24. Ishwara is a particular Purusha who is untouched [aparamrishta] by the afflictions of life [kleshas], actions [karma] and the results [vipaka] and impressions [ashayai] produced by these actions.

Ishwara, God, is not a mere conglomerate of all that exists, but is a distinctive Person or Spirit, the sole independent Being on Whom all else depends. God is a particular Spirit in the sense that He can be experienced as a definite, definable Being–even pointed out by the Masters of Wisdom.

Part of His uniqueness is the fact that He “touches” and rules all things, but is absolutely untouched by anything. (The Bhagavad Gita emphasizes this, especially.) Although the Source of Existence and Action, Ishwara transcends them and is therefore untouched/unaffected by the kleshas–taints or afflictions inherent in relative existence. The kleshas are: ignorance, egotism, attractions and repulsions towards objects, and desperate clinging to physical life from the fear of death (Yoga Sutras 2:2-9). No action affects Ishwara in any degree (again, see the Gita).

Nevertheless, Ishwara is intimately connected to all things while remaining separate from them. Ishwara is present in all things as the universal Witness, and is nearer to us than anything can be, for Ishwara is the Self of our Self, the Paramatman within which our Atman exists.

25. In Him is the highest limit of Omniscience.

This can also be translated: “In Him is the unsurpassed Seed of Omniscience.” This is very important, for by perfect union with Ishwara the individual can come to share or participate in His omniscience. That is, the finite can experience the consciousness of the Infinite, just as He already experiences the consciousness of each individual being (jiva). This is a fundamental part of Samarasya–liberation (moksha or mukti).

26. Being unconditioned by time He is Teacher [Guru] even of the Ancients.

Having existed eternally, Ishwara has been the Guru of all beings, including those exalted primal beings or “gods” whom he made rulers of the worlds. The same with the Manus, the progenitors of the human race. Perhaps the most important point is that he is also the Guru of all humanity. We may have human teachers, but only God can be our Guru. Unhappily, for centuries the greedy, foolish, and unscrupulous have pretended they were gurus of other human beings, but that is a shameful fiction.

Since God is eternal, it is from Him that all knowledge has come–especially the revelation of spiritual truth. As Vyasa observes in his commentary on the Yoga Sutras: “His purpose is to give grace to living beings, by teaching knowledge and dharma [righteousness].” “There is no other but God to give the teaching which is a boat by which they can cross over the sea of samsara, and He teaches knowledge and dharma to those who take sole refuge in Him.…For all the kinds of knowledge arise from Him, as sparks of fire from a blaze or drops of water from the sea,” says Shankara, commenting on Vyasa’s words. Therefore Patanjali concludes: “Being unconditioned by time He is Guru even of the Ancients.”

God as Guru

Dwelling in the hearts of all, God continues to be the guru of questing souls. This does not mean that qualified spiritual teachers are not helpful to us, but ultimately the yogi must be guided by the Divine from within his own consciousness. “The mind is itself guru and disciple: it smiles on itself, and is the cause of its own well-being or ruin,” wrote the great poet-saint Tukaram (Tukaram’s Teachings, by S. R. Sharma, p. 19).

“The mind will eventually turn into your guru,” said Sri Sarada Devi, the consort of Sri Ramakrishna (The Gospel of the Holy Mother, p. 340).

Swami Brahmananda, the “spiritual son” of Sri Ramakrishna, in speaking about the role of an external guru said: “Know this! There is no greater guru than your own mind. When the mind has been purified by prayer and contemplation it will direct you from within. Even in your daily duties, this inner guru will guide you and will continue to help you until the goal is reached” (The Eternal Companion, p. 120).

Therefore Tukaram wrote in one of his hymns: “The guru-disciple relationship is a sign of immaturity” (Tukaram’s Teachings, p. 20). The fact that Shankara writes in the Nirvanastakam: “I am neither guru nor disciple [gururnaiwa shishya],” shows that in realization of the Self the limiting guru-disciple relationship is left behind and dissolves away. (There is, however a non-limiting guru-disciple relationship, such as is seen in the relationship of Yogananda with Sri Yukteswar–especially after Yogananda’s return to India in 1935. This grows out of the earlier guru-disciple interaction if the guru is a perfectly liberated being and the disciple is positively moving toward liberation himself.)

Yogiraj Shyama Charan Lahiri Mahashaya wrote to a student regarding the guru: “No one does anything; all is done by God. The individual [that seems to be the guru] is only an excuse; remain abidingly focused on that Divine Guru; in this is blessing.” And to another: “Guru is the one who is all; Guru is the one who is merciful. You are the Guru within yourself” (Garland of Letters (Patravali), Letters 12 and 45). In Purana Purusha by Dr. Ashoke Kumar Chatterjee it is recorded that Yogiraj made these two statements: “I am not a guru. I do not hold the distinction of “guru” and “disciple.” “The Self is the Guru…the immortal, imperishable Guru.” Just as Patanjali says that Ishwara–God–is the guru of all, so did Lahiri Mahasaya. Ishwara is identified in Indian thought with the solar power. In his diary Lahiri Mahasaya draw the sun and wrote beside it: “This is the Feet of the Guru.” He also wrote: “The Sun is the Form of the Guru.”

Yogananda on gurudom

When Paramhansa Yogananda, who first made Lahiri Mahashaya known in the West, was questioned “about his own role in the religious evolution of this planet,” the great yogi replied: “The one Ocean has become all its waves. You should look to the Ocean, not to the little waves protruding on its bosom” (Swami Kriyananda. The Path, p. 493). Another time he objected strongly to the suggestion that only his writings should be read in the public services of Self-Realization Fellowship, saying: “I came to make you God-conscious, not Yogananda-conscious.” At other times he said: “There is no such thing as ‘Yogananda-realization,’ only God-realization.” To someone who asked about a “disciple,” Yogananda replied firmly: “I never speak of people as my disciples. God is the Guru: They are His disciples” (The Path, p. 327).

Progress without a guru?

If an aspirant neither has nor desires an external guru he can still succeed in spiritual life. That this is so is proven by the fact that the twentieth-century Masters Shirdi Sai Baba, Neem Karoli Baba, Paramhansa Nityananda, Aurobindo Ghosh, Swami Sivananda of Rishikesh, Swami Rama of Hardwar (Ram Kunj), Om Baba of Delhi, Swami Ramdas of Anandashram, and Ramana Maharshi attained enlightenment without the agency of an external guru. Ramana Maharshi particularly emphasized that God is the guru of all, saying: “Only the Supreme Self, which is ever shining in your heart as the reality, is the Sadguru [True Guru]” (The Power of the Presence, p. 116).

The supreme example of someone who attained enlightenment without a guru is Buddha, who is referred to in Buddhist texts as “Self-Awakened.” All spiritual life is self-initiated from within; we are both guru and disciple as Krishna and Arjuna symbolize in the Bhagavad Gita.

Saints on gurudom

Paramhansa Nityananda said: “He [God] is the One guru, the guru Who is in all, the guru of the universe. No [human] person can be your guru, a person can only be secondary. The real guru is Guru of the Universe” (Chidakasha Gita 105). To emphasize this, Nityananda never gave initiation or became a “guru” in any manner or sense, though he was inspirer, guide, and advisor to many.

Neem Karoli Baba was wont to say, “I make devotees [of God], not disciples” (Divine Reality, by Ravi Prakash Pande, p. ii.).

Swami Sivananda of Rishikesh used to say: “I abhor gurudom”–the debasing of the student-teacher interaction to a personality cult.

Swami Yatiswarananda, Vice-president of the Ramakrishna Mission, wrote to one of his students: “We really are not gurus. We bring the message of the Guru of gurus. What all service you can get from me you will. But please turn to Him for light and guidance, for peace and blessedness. As you yourself are finding, human beings are not good enough. The Lord, the Guru of gurus, alone can give us the shelter, the illumination and the bliss we need.” That sums it up very well.

Another leading spiritual figure of the Ramakrishna Mission, Swami Premeshananda, once wrote: “We have presently become inundated by this ‘guru doctrine.’ The purpose of the guru is to lead us to the realization of God; but God has been left behind, and the guru has become the latest fashion. So it is not safe to talk about a particular person. If one places a powerful personality before others, they will hold on to him instead of to God.”

The aspiring yogi can then feel safe and assured that God will be his guru, just as He has been for all the enlightened throughout the ages.

Sri Ramakrishna on gurus

In conclusion let us look at the words of Sri Ramakrishna himself on the subject as found in the Majumdar translation of The Gospel of Sri Ramakrishna: “Satchidananda [Existence-Consciousness-Bliss] alone is the guru; He alone will teach” (1.2.8; also: 4.2.1, 5.1.2, 5.5.1). “If somebody addresses me as a guru I say, ‘Away you rascal!’ How can I be a guru? There is no other guru except Satchidananda. There is no other refuge but Him. He alone is the ferryman who takes one across the ocean of relative existence” (1.12.8). “A man cannot be a guru” (2.19.6). “He who says of himself that he is a guru is a person of poor understanding” (3.17.4). “The more you will advance, the more you will see that it is He who has become everything and it is He who is doing everything. He alone is the guru and He alone is the spiritual ideal of your choice. He alone is giving jnana, bhakti and everything” (4.26.2). “Do you pray to Satchidananda Guru every morning? Do you?” (4.9.2).

In the Nikhilananda translation, on October 22, 1885, when someone refers to someone as Sri Ramakrishna’s disciple, he says: “There is not a fellow under the sun who is my disciple. On the contrary, I am everybody’s disciple. All are the children of God. All are His servants. I too am a child of God. I too am His servant. ‘Uncle Moon’ is every child’s uncle!”

Shankara comments: “Just as the human teachers turn their face towards the wholly devoted pupil and give him their favor, so this supreme teacher gives his favor when there is pure contemplation on him.”

4 Questions on Meditation

MeditateQ: Where is the atma (soul) located in our body?

The atma is everywhere in the body and beyond as the basis of the aura. Therefore there is no need to put the attention on any particular point when we meditate. The heart and the third eye are recommended only because of the character of the energy (shakti) and bhava accessed at those places.

Q: Should we focus on the atma when we do meditation since the atma is a tiny part of the God or the Atman?

The object of meditation should be identical with the atma itself. Otherwise the meditation will not lead to atmic experience (atmadarshana) or knowledge (atmajnana). This is extremely important for the yogi to realize. Otherwise a great deal of time and even an entire incarnation can be wasted.

Q: Whenever I practice meditation by focusing my mind at the third eye chakra, unintentionally my upper arms and other limbs get moving without being able to stop it. In addition to it especially when I put my hands on top of my head I feel something like cool breeze flows on may hair. What does it mean?

I have known two or three yogis who experienced this. In my opinion it is an indication of the need for the yogi’s further purification. No one but someone who can observe this phenomenon firsthand can really advise as to its nature and remedy. Sometimes it is a purely neurological problem.

Q: When we meditate should we close or open our eyes? Which one is better?

Closing the eyes is best because it removes visual distractions and reduces brain-wave activity by about seventy-five percent, thus helping greatly to calm the mind. A person who cannot meditate with closed eyes is in a pathological condition and needs the attention of an adept yogi he knows personally (not someone at a distance like myself) or even a neurologist.

Read more articles on Meditation:

Succession from Saint Gregorios of Parumala

August 22, 2014
Saint Gregorios of ParumalaA Photo of
Saint Gregorios of Parumala,
The Wonder-Worker

Q: Is your Apostolic Succession from the Saint Thomas Christian Church in India?

Yes, we do have Apostolic Succession from the Saint Thomas Christian Church in India.

Our succession comes from Saint Gregorios of Parumala who with Mar Julius Alvarez consecrated Joseph Rene Vilatte at the order of Ignatius Peter III, Patriarch of the Syrian (Jacobite) Orthodox Church in 1892.

Archbishop Vilatte consecrated William Henry Francis Brothers in 1913. In 1967 Archbishop Brothers consecrated Joseph Anthony MacCormack.

And in 1977 Archbishop MacCormack consecrated Abbot-Bishop George Burke, our present Bishop.

For more information about the St. Thomas Christian Tradition, read the following articles:

Pure of Deed: Good Intentions Are Not Enough

Buddha meditatingA Continuation of “How to Expand Your Glory” from The Dhammapada for Awakening: Commentary on Buddha’s Practical Wisdom

“When a man is resolute and recollected, pure of deed and persevering, when he is attentive and self-controlled and lives according to the Teaching, his reputation is bound to grow” (Dhammapada 24).

We simply have to face the facts: in spiritual life as in every other endeavor there are thoughts and deeds that hinder and thoughts and deeds that help. The idea that anyone can at any time in any condition live The Life is inexcusably foolish.

Those who refuse to believe that right and wrong, good and bad, exist, or that those classifications apply to their personal life, should take up hobbies and forget Nirvana. Otherwise they simply make a mess of things and insult the Dharma.

Those who wish may pretend that purity of intention or “heart” are sufficient, but Buddha does not think so. He does not talk about theory, but says a seeker must be pure of deed. Words and feelings are not the issue.

A definition of purity: the Five Precepts

Right away the impure and the unqualified will demand a definition of purity so they can argue about it, knowing full well what they are and what they are not–and consequently are not going to be. So Buddha enunciated five precepts that will cover everything pretty well for those who want it covered. (Those who want a cover-up will of course supply their own in the form of misinterpretation of what one or more of the precepts really mean. Here they are:

  1. Abstinence from speaking untruth;
  2. abstinence from intoxication;
  3. abstinence from sexual immorality;
  4. abstinence from theft; and
  5. abstinence from taking life.

These obviously have very wide scopes, especially since the Pali terms and their Sanskrit equivalents have broad meanings. For example, lying can take many forms, even silence. A serious student of dharma will thoughtfully consider each precept in turn and honestly figure out all their forms and applications. I will make only this observation: Although many years ago I was told by a junior high school librarian that Buddha taught “moderation,” even I could see that moderation does not come in here at all. Total abstinence is the intent. Anything less is not the dharma.

Those who follow the precepts will thereby always be pure of deed.


Perseverance is included in “resolute.” Just why Richards uses that term here I have no idea, but four other translators understand it as meaning someone who acts with careful consideration, with due analysis before acting. In his teachings Buddha insists on the need for appropriate reflection before acting or speaking–a counsel we transgress untold times each day. But our folly increases rather than diminishes the relevance of Buddha’s admonition.


We have just considered what is meant by this, needing only to add that heedfulness should become continuous in our thoughts and deeds, “Watch yourself” being very good advice.


Many of us suffer from–and suffer because of–what I call the Pinochio Complex. Pinochio lived in the continual hope that one day he would wake up and find himself a real boy instead of a puppet. We think that if we just wait long enough and lounge around the vestibule of spiritual life (reading the magazines in the Dharma Waiting Room) we will one day find ourselves out on the track and on our way–and soon at the goal. We are not really lazy, otherwise we could not even sustain our life on earth, yet effortlessness appeals to us endlessly, especially in spiritual matters. Any yogi who adopts the soap-commercial line about how quick and easy–“just like magic”–it is to meditate and attain enlightenment will sell very well. His customers will not get anything in the long run, but maybe they did not want to, anyway.

Before we can know our true, inmost self, we must first gain control over our untrue, outer “self.” It is this control that is meant by “self-controlled.” And when we attain that control we restrain the false self in all its aspects. Moderation is not the purpose here, either, but eventual effacement so the true self can resurrect, ascend, and reign (the real meaning behind the same events in the life of Christ).

Living according to the Teaching

“Living the Dharma” is a better translation of dhammajivino. This indicates a life based fully on the precepts and extending to all the details that make up the Holy Life. It is much easier to believe, accept, discuss and even teach dharma, but Buddha tells us to live it. Excessive involvement in philosophy, theology, and scriptural (textual) study is an evasion of dharma in its only meaningful form: as a way of life.

Putting it all together, Buddha still says it best: “When a man is resolute and recollected, pure of deed and persevering, when he is attentive and self-controlled and lives according to the Teaching, his reputation [glory] is bound to grow.”

Dhammapada for Awakening coverThis article is an excerpt from The Dhammapada for Awakening: A Commentary on the Buddha’s Practical Wisdom, by Abbot George Burke (Swami Nirmalananda Giri), available at in print and Kindle formats.

Here are excerpts of some of the Amazon reviews:

★★★★★ Great Authority, Great Topic  

“There is no modern scholar who in my opinion has a better grasp of these topics than Abbot George. Highly recommended for the sincere seeker who is not content with labels, but wishes to understand. You will find no better living teacher than this one.”

★★★★★ THE translation you NEED to own!

“…I would go as far as to say this is a must read for anyone trying to further their understanding of not only the teaching of the Buddha but the teachings contained in Christianity and Hinduism as well…. If I was teaching a course on Comparative Religion, Buddhism or any religious studies course I would have this on the must read list.”

★★★★★ My summary of The Dhammapada For Awakening 

“…Full of no-nonsense wisdom along with the insights of a lifetime, I get a clear sense, not only of the Father’s personal knowledge, but also of how well he blends it in with the enduring knowledge of the Dhammapada itself. This is a valuable read.”

Get It Now!

Samadhi by “Giving the Life to God”: Ishwara Pranidhana

Ishwara PranidhanaSutra 23 of Book One of the Yoga Sutras of Patanjali

23. Or by total giving of the life to God.

This could legitimately be rendered: “Or by total merging of the life with/into God.” This is NOT a mere: “Here, O Lord, take my life; I give it to you.” That is a noble aspiration if intelligent understanding is behind it, but otherwise it is a meaningless sentimental ramble. But Patanjali is speaking of the actual transformation of life which naturally culminates in union with God.

In the ancient yogic tradition–that of the Gorakhnath and the Nath Yogis–the process of transformation is called Samarasya, which means oneness–especially of essence–which results from the elimination of all differences. It is also the process of bringing the human being on all levels into a harmonious resonance with the Divine that will automatically result in perfect union with the Divine. It is not a making of the yogi into something, but a removal or erasure of all differences–which include conflicts–with the Absolute. When this occurs the individual is naturally merged in Brahman and his eternal, divine nature is revealed in that union. This is an extremely important point, for it not only determines the nature of authentic yoga, it reveals nearly all “yoga” to be artificial, and therefore of temporary effect, and ultimately productive of nothing but illusion and illusory change.

It will be helpful to look at some extracts from the book Philosophy of Gorakhnath by Askhaya Kumar Banerjea. In fact, I strongly recommend that you obtain a copy of the book and study it carefully, for it reveals aspects of yoga that were virtually unknown until Banerjea did his research and wrote the book.

First, there is the following from the Prefatory Note by Sri Gopinath Kaviraj, who during his lifetime was considered the greatest scholar of modern India:

“This Ideal is described in one word as Samarasya, which implies obliteration of traces of all kinds of existing differences, not by a process of transcendence as in Sankhya, or of sublation as in Vedantic Mayavada, but by a positive process of what may be described as mutual interpenetration. This ideal underlies the principle of unification between Purusha and Prakriti, or between Shiva and Shakti. The attainment of this ideal is the Supreme Unity of Parama Shiva, where Shiva and Shakti are one undivided and indivisible Whole.…

“A cursory glance at the ancient spiritual literature of India would reveal the fact that in almost all the systems associated with Agamic [scriptural] culture we find a strong insistence on the ideal of Samarasya in some form or other.…

“The Swacchanda-Tantra which is one of the earliest Agamas available to us furnishes a detailed account of the several stages in the process of the unification which ends in Supreme Samarasya. In this process seven grades are mentioned and described.…

“…Henry Suso, the disciple of the great German mystic Meister Eckhart referred to the union of the soul and God. He spoke of God as saying, “I will kiss them (the suffering saints) affectionately and embrace them so lovingly that I shall be they and they shall be I and the two shall be united in one for ever.” Elsewhere it is said, “The essence of the soul is united with the essence of the Nothing and the powers of the one with the activities of the Nothing.” (The Little Book of the Truth, edited by J. M. Clark, Page 196). This is exactly like the union (Samyoga) of Linga or Paramatma with Atma of the Vira Shaiva School.

“From what has been said above it is abundantly clear that in some form or other Samarasya is the ideal, not only of the Agamic Culture, but also of many other spiritual sadhanas.

“It now remains to be seen how the Natha Yogins conceived this highest consummation of Oneness. It is said that the true process of Samarasya begins only when the Sadguru’s grace has succeeded in effecting Mental Quiet (chitta-vishranti). The real sadhana cannot commence until the mind is rendered quiet and free from disturbances incident on a sense of identity with the body. The mind being at rest, the Divine Bliss and an experience of Pure Infinite Glory dawn on the soul which is awakened from its age-long slumber. The sense of duality disappears in the serene Light of Undifferentiated Unity. This Light, unbounded and one, brings out the powers of Consciousness. The Universal Consciousness being once awakened produces in the yogin a perfect knowledge of his own Body, which results in the illumination and stabilization of the Body concerned (pinda siddi).

“In other words this Body becomes immortal and immune from the ravaging effects of Time. The Yogi is now an adept (sidda). This Luminous
Form which is the essence of Chaitanya has to be made, as a further step, one with the Universal Uncreated Light of Paramapada already revealed. This is done through a continuous process of investigation into the real nature of the Atma. It is to be remembered that Samarasya should not be a momentary attainment, but a permanent possession, in the sense that no reversal (vyutyana) may ever occur. Before this state (nirutvana) is made permanent after Samarasya is once attained, some successive moments in the Supreme Experience are noted:

“(I) The Transcendental Reality is revealed as the Universe. In other words, the difference between what is Formless and what has Form disappears forever and it is co-eternal with the vision of the Universe in the Atma.

“(II) In the transitional stage there is a tendency in the Powers to move out. This has to be restrained and the Powers kept as contained within the Atma.

“(III) The Atma is realized as a continuum of unbroken Prakasha with
Supreme Dynamism.

“(IV) As a result of all this there is a unique Vision of Being which is unborn. This is the Supreme Integral Vision which marks the stage of Nirutthana. It is a Vision of Eternity when infinite varieties are seen as an expression of the One and when the One reveals Itself in every point of the Infinite.…

“The Natha ideal is first to realize Jivanmukti through pinda siddi which secures an Immaculate Body of Light free from the influence of Time, i.e. a deathless undecaying spiritual body and then to realize Para-Mukti or the Highest Perfection through the process of mutual integration (samarasi karan).”

Then we have this from the text by Banerjea:

“For the actual realization of this Ideal of Samarasa, the body and the senses and the vital forces and the mental functions have to be brought under control and thoroughly systematized and the intellect has to be refined and enlightened. The consciousness has to be elevated to higher and higher planes. The Yogi school asserts and practically demonstrates that man has got in his inner nature the capacity to exercise perfect control not only over his own physical and vital and sensuous and psychical nature but also over the forces of outer nature. It is also demonstrated that control over one’s own nature is the surest and most effective way to the development of power to control the forces of outer nature. Through self-control the will-power of a man is extraordinarily developed and this development has practically no limit. A man with perfect self-control can develop such will-power in himself as to conquer all the forces of the world. But bis nature becomes so calm and tranquil and so perfectly adjusted and harmonized and all-assimilative, his individual nature becomes so wonderfully attuned to the life of Cosmic Nature, that he usually enjoys the magnificent unity and beauty of all the diversified self-manifestations of Saccidananda in the world and seldom finds any occasion for exercising his personal will for bringing about any revolutionary change in this world-order. It is to be remembered that the human individuality and the cosmic process are evolved from and regulated by the same Supreme Power of the same Supreme Spirit.

“The Yoga-system, which is as old as the spiritual culture of Bharatavarsha [India] and which has been greatly expatiated and widely popularized by Gorakhnath and the monastic organization founded by him, is not conditioned by any metaphysical theory or any particular religious belief or creed. It is quite compatible with every philosophical and religious system. It is open to all those who earnestly seek for the fulfillment of their life and the attainment of peace and bliss and perfect adjustment and harmony and unity of all internal and external relations. It is the most scientific and comprehensive method of self-discipline for the attainment of perfect mastery over the body and the senses and the vital functions and the mental tendencies as well as the forces of external nature and for the progressive purification and enlightenment and universalization and harmonization of the human consciousness till the highest plane of absolute Samarasya is reached. The system never becomes too old and antiquated for any modern age and in any modern circumstances. One may be a man of action and an advocate of Karma-Marga, or a man of emotional temperament and an advocate of Bhakti-Marga, or a man of philosophic temperament and an advocate of Jnana-Marga, the Yoga system of self-discipline is suitable for all and it strengthens the character and develops and refines the mental and intellectual and spiritual powers of everybody to march forward more easily and quickly in the path he chooses.”

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Next: Who Is God According to the Yoga Sutras of Patanjali?

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