The Yoga Sutras of Patanjali | Page 5

Sound intellection, unsound intellection,
predication, sleep, memory.
We have here a list of mental and emotional powers; of powers that
picture and observe, and of powers that picture and feel. But the power
to know and feel is spiritual and immortal. What is needed is, not to
destroy it, but to raise it from the psychical to the spiritual realm.
7. The elements of sound intellection are: direct observation, inductive
reason, and trustworthy testimony.
Each of these is a spiritual power, thinly veiled. Direct observation is
the outermost form of the Soul's pure vision. Inductive reason rests on
the great principles of continuity and correspondence; and these, on the
supreme truth that all life is of the One. Trustworthy testimony, the
sharing of one soul in the wisdom of another, rests on the ultimate
oneness of all souls.
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.
15. Ceasing from self-indulgence is con- scious 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.
16. The consummation of this is freedom from