 Hello everybody, welcome to part two of our read-through of the Yoga Sutras. Now once again, for people who have been on this channel for a while, you know that typically on Wednesdays we recap what we reviewed on the Dark Outpost the day before on Tuesday. If you would like to join us on the Dark Outpost platform with David Zublik, there is a link down in the description box below for his platform. Now most of you know that normally our project on the Dark Outpost is to read through the missing books of the Bible. However, by David's request, we are actually now reading through the Yoga Sutras of Patanjali to try to, I guess, dispel some of the disinformation about yoga. A lot of people have the wrong idea about yoga and in order to understand what things truly are versus hearsay from other people, we have to then look through the material ourselves. So that's what we're doing. We're reading through the Yoga Sutras of Patanjali. This is a 5,000 year old book just to show you guys that it's not about demons, it's actually all about your mind and how to calm your mind down so that you can surrender to God. Now because we've dealt with some bullying here on this channel from fundamentalist, I am disabling the comments for any of the videos regarding yoga just to put a boundary up with people who feel like they have a right to name call and to be A-B-U-S-I-V-E towards people who don't share the same opinion that they do. It's actually pretty sad for them, pretty pathetic in my opinion that they have a right to be that way towards people who share a different opinion than them but that's the world we live in. So in order to just kind of control that and put a boundary up with that, that's why we are disabling the comments. I know that you guys understand. I appreciate all of you so, so, so much and I'm so excited. I've gotten so many emails from people who are starting a yoga practice and are looking for a teacher and I think that's fantastic. I can't say enough good things about the practice of yoga and there's many different lineages and many different teachings and so that is something that you are going to have to figure out for yourself which lineage works best for you. Again, I am an ashtanga practitioner, student and an authorized teacher, the only female here in the state of Georgia that's authorized by KPJY to teach ashtanga yoga. We covered that in our introduction to yoga video which I will place a link to that down in the description box below. Now, as most of you know who are following along on the dark outpost, we're probably not going to keep up with the same readings. We're a little bit ahead here on my channel and that's okay because here on my channel it's just me reading where over on David's channel we're able to have a discussion so we're getting through the yoga sutras a little bit slower over there but I'm going to go ahead and push forward here for us so that we can continue to move forward on this journey together. Now, again, I'm reading the yoga sutras with the translation and commentary by Shri Swamimi Satchitananda, that's one of the most popular commentaries. I will put a link to that down in the description box below as well but there's many different commentaries on the yoga sutras. Now we're in the first book which is Samadhi Pada and we're going to be starting with sutra number 15 where we left off after our introduction into the yoga sutras. So if you missed part one of the yoga sutras, I will also place that link down in the description box below because you probably want to start with sutra number 1 to 15 as we read in part one before starting with this part two. Alright, so let's go ahead and get started with sutra number 15. The consciousness of self-mastery is one who is free from craving for objects seen or heard about is non-attachment. So this is probably one of the biggest crux of the pole yoga practice is this idea of non-attachment. So let's go ahead and get into the commentary here regarding number 15's sutra. Normally the mind gets attached by seeing or hearing something. It is mainly through the eyes and ears that the mind goes out and gathers things to satisfy its desires. Before the mind is attracted to something it sees or hears, you should have discrimination to see whether the object is good for you or not. The mind should not just go and grasp as it wants. Non-attachment should not be misunderstood to be indifference. That's a big, big thing there. Non-attachment is not indifference. A lot of yoga students get this confused. They think that in order to practice non-attachment that you have to be indifference. That's not it. You have to stand up for the truth. You have to be able to be a warrior for the truth. However you also need to be able to be non-attached to the outcome and that again goes back to surrendering to God. Every desire brings its own color to the mind. The moment you color the mind a ripple is formed. Just as when a stone is thrown into a calm lake it creates waves in the water. When the mind is tossed by these desires one after the other there won't be peace or rest in the mind. With a restless mind you won't have a steady practice. When you want to do something constantly your mind should not be distracted by other desires. That's why this sort of dispassion or non-attachment must always go with the practice. Any practice without this non-attachment can never be fulfilled. That's why many times people say, oh I have been practicing meditation for so many years, I pray daily, morning and evening, yes they do that. We have to accept it because we see them sitting in meditation every day or going to the church or temple. Sometimes they sit in front of the altar for hours and hours. There are people who read the whole Bible. There are people who repeat the Bhagavad Gita every day. They won't even eat until they do that. The moment they get up they go in front of the altar and repeat the entire Gita before even drinking a glass of water. But still they remain in the same state. The reason is that their minds are still dissipated because of the different desires. How many people stand in front of the altar and think of their business or allow their eyes to wonder about to see how many of their friends are there? Temples and churches became social centers. They have lost their original purpose because the mind of the people are more attracted to worldly things than to prayer. The lips may repeat the prayer mechanically. Like a photograph record, but the mind wanders to other places. That's why you can't collect and compose the mind unless it's free from distracting desires. Meditation is possible only when the mind is free from attachment. In fact you need not even practice meditation if your mind is completely free from all selfless desire. You will see that you are always at ease. You will never become restless and never disappointed. So we need to practice and the non-attachment and of these two, non-attachment is the most important. Immediately somebody will ask, if you are unattached won't you lose all incentive and become dull? No, when we say unattached it means without personal desire. If you really want to be greedy, be greedy in serving others. Try to remove the suffering of other people. Once you are unattached in your personal life you can serve others. And by doing that you will find more and more joy. That is why sometimes I say that the selfless person is actually the most selfish one. Why? Because a selfless person doesn't want to lose his or her peace and happiness. Even with God do not have a personal desire or attachment. Many people approach God and say, God give me this, give me that, help me when this can pay, or if you help me pass this examination I will light 10 candles. We try to do business with God. It only shows our own ignorance. Those very candles were given to us by him. So what is the idea of giving them back to him as if we have created something? Our desirous mind deludes us and we become ignorant. The discrimination of a desirous person gets completely faded. His or her interest is to achieve things, that's all. But the desirous person doesn't bother to wait and think. Scripture says even the desire for liberation is bondage. Even if you desire liberation you are binding yourself. Every desire binds you and you bring restlessness. To get liberation you have to be completely desirous. Is it possible to be desirous? No. Actually it's not possible. As long as the mind is there, its duty is to desire. It seems to be contradictory but the secret is that any desire without any personal or selfish motive will never bind you. Why? Because the pure selfless desire has no expectation whatsoever. So it knows no disappointment no matter what the result. But though it expects nothing, it has its own reward. When you make someone happy you see his happy face and you feel happy yourself. If you have really experienced the joy of just giving something for the sake of giving, you will wait greedily for opportunities to get that joy again. Many people think by renouncing everything by becoming selfless and desirous there is no enjoyment, no that is not so. Instead you become the happiest man or woman. The more you serve, the more happiness you enjoy. Such a person knows the secret of life. There is a joy in losing everything, in giving everything. You cannot be eternally happy by possessing things. The more you possess, the more sad you become. Haven't you seen millionaires, people of high position, prime ministers, presidents? Are they happy? No. The higher the position, the greater the trouble. Only a saint, a renunciate, is always happy because there is nothing for a saint to lose. Because you don't have anything, you have your own self always. That is the secret. That is why we say have non-attachment. By renouncing worldly things you possess the most important sacred property, your peace. There is another aspect or benefit of non-attachment. It is mainly a person with a detached mind who can do a job perfectly. As an example, the other day I received a letter from a disciple who runs one of my centers. Another yoga teacher visited his center and asked him, Don't your students ask for something more? In my classes if I don't teach something new each class they say, What is this? We paid you and got this yesterday. You are teaching us the same thing today. Why should we pay more? Unless you give us something new we won't pay you more. So I carefully arranged my lessons in such a way that every day I can add something new so that I can ask for more money. But here I see the same old stuff every day and people are coming more and more and nobody seems to be disappointed. Then my child said we don't sell yoga. We just teach for our joy. The people contribute as they want. There is no business here, but rather the heart is working. Probably in your case you expect money. And so you are interested in teaching something new every time to get more people and more money. It is a fact. The same thing is happening in our other Hatha classes also. For years now people have been coming to classes and each class has been more or less the same. And every time they come they contribute something without ever getting tired of it. They could practice the same thing at home but still they come to classes because they don't feel the vibration of business there but the vibration of yoga. That is what they don't want to miss. Even in my lectures I don't quote many scriptures or try to give something new every time. Probably if I were to play back tapes of my past talks it would be the same ideas again and again. People might say the Swami says nothing new, the same old Swami, the same old stuff. Why do they listen again and again? I feel happy and they all feel happy being there. So they make me happy and I make them happy. We just spend a little happy time together, that's all. We just talk about something or do something in the name of yoga, yes that is the secret. There is a joy in being together, that's all. So that is the life of detachment. There is no expectation. We just come together. They don't feel that they are losing their money and I don't feel that I am gaining their money. We are all as one family. We pull our money, our energy and our ideas. What else do we want in this life? And that is yoga. So when the mind is free from personal interest, we do our work well and feel joyful. Our lives become meaningful. Our minds are free from selfishness and there is a sacrifice in everyone's lives. The very world becomes a heaven and a boat of peace and bliss. Everything in this life gives. Sacrifice is the law of life. That is why we admire and adore people who have given their lives for the sake of humanity. Why do we worship Jesus in the cross? Because sacrifice is the meaning of that cross. He sacrificed himself and we worship that quality. It is not the piece of wood we appreciate but the sacrifice it represents. He gave his very life for the sake of humanity. It is because of that sacrifice that all the prophets, sages and saints are worshiped as divine beings or like Jesus as God himself. So for those who think yoga is demonic, that right there shows you that you are very wrong about that and if you actually picked up the yoga sutras you would see that you have more in common with the people who practice yoga than you actually know. It is not only saints but everything in nature, trees, birds, animals, they all live for the sake of others. Why does a candle burn and melt away to give life? Why does an instant stick burn to ash to give fragrance? Why does a tree grow to give fruit and flowers? Is there anything sentient or insentient in this world that lives for its own sake? No. When the entire nature sacrifices, why should we human beings alone lead selfish lives? We are here to give and give and give. What is due to us will come without our worrying about it. Of course even here we can wonder, if I am to lead a sacrificial life, how can I eat, how can I clothe myself or have a house of my own? You can have all these things to equip yourself to serve others. You must have a bed to rest in to feel refreshed in the morning to go out to serve others. You must eat to have enough energy to serve others. So you do everything with the idea that you are preparing yourself to serve others. Even the practice of meditation is not done just for your own peace, but is done because with a peaceful mind you can go out in the world and serve well. With that very idea you can meditate. So even your yoga meditation becomes a selfless action. This is what it is meant by even with God do not have attachment. This non-attachment alone is enough to change your entire life into a joyful one. This brings us to sutra number 16. When there is non-thirst for even the gunas or constitutions of nature due to realization of the parusha or true self that is the supreme non-attachment. In this sutra Patanjali goes on to explain the higher forms of non-attachment. The detachment of the mind from its personal desire and enjoyment of this ordinary non-attachment. The mind might want something, but having control you tell the mind no and it stays away. But in the higher non-attachments you don't even think of attaching yourself. In other words with the ordinary non-attachments you may be completely free from new things coming in to tempt you. But what will you do with the impressions that are already in your mind? The memory of having experienced something will still be there. For example after many years of thievery Robert decides not to steal anymore. But in the memory of having stolen so many things and enjoyed them for himself remains in his mind. In the yogic term these memories are called impressions or samskaras. Now and then the samskara will come up. Oh how nice it would be if I had just stolen that car. How I would have enjoyed it. But these people came and told me not to attach myself and I accept it and I am staying away from this or I remember how much I enjoyed smoking and drinking. This yoga business came in and somehow I don't have those joys anymore. Many people feel like that sometimes because the samskaras are still there. You can't just go into the mind and erase the impressions. Would they get themselves erased at one point when? When you succeed in going within and realizing the peace and joy of your own self. The moment you understand yourself as the true self. You find such peace and bliss that the impressions of the petty enjoyments of your experience before become as ordinary specks of light in front of the brilliant sun. You lose all interest in them permanently. This is the highest non-attachment. Before that you are in between. You have not tasted that great joy but you have experienced some mental peace. However this peace is just a reflection of the true peace on your tranquil mind. You should understand this point well. To use the analogy of the mirror again being a brilliant light reflected on a mirror. If the mirror has a crook or colored surface the reflection gets disordered. The disordered or colored reflection is like the disordered happiness you enjoy from outside things. By detaching yourself from these things you make the mental mirror steady and straight and see a steady image of yourself. But still the image is not the true original self or bliss absolute. Once the mind becomes pure and steady you experience a steady happiness. That is the result of the first detachment or lower detachment. Although it is only the reflection it is almost the same as the original. Once that steady reflection is achieved the true experience will happen automatically. You need not do anything more to get it. The mind automatically seizes to exist and all that remains is the original peace and joy which we call God. If that supreme non-attachment comes even once, even for a second you experience that joy. That's why we try to sit for a while in meditation every day. If we get even a glimpse of that we will not try to go here or there to taste other things. If you find a delicious dish in one restaurant you will never go to any other restaurant is it not so? You will even walk 10 or 20 blocks out of your way to get that dish you like. In the same way you will just leave all these things saying how can these things compare to that? You will not want to lose any opportunity is to sit and enjoy that peace. Even if you slowly get rooted in it you can allow your hands and even your mind to work but you will always be in peace. In Hindi there is a saying in the mind God in the hand work or it could be said more clearly as keep the heart in God and the head in the world. If you know how to put your heart in God you can rest there always and still play in the world. There will no longer be a hell to you but a beautiful playground. Nothing can bind you. You can enjoy everything as play. You can be an expert player. If you don't know how to play something get kicked. I still remember the first time I played cricket. I was just looking around and somebody hit me with a ball. I just threw down my racket and left. Cricket became a terrible game to me because I couldn't play well. But by knowing how to play many thousands of people enjoy that game. How many people are always in the water from morning until night? Whereas other people are dreadfully afraid of it. In the same way we can never be afraid of the world if we learn to enjoy it. We can really enjoy the world and even give all the pleasures to our senses. Nothing needs to be starved but when? Only when we have found the source and connected one part of the mind there. Then you can enjoy everything otherwise we will get lost. So enjoy the world doesn't mean immediately. Achieve supreme non-attachment first and then enjoy. That is the secret of success in life. One who does this will always succeed. There can be no failure in his or her life. Everyone should do that. That is our goal in birthright. Nothing less than that. This brings us to sutra number 17. Distinguished contemplation is accompanied by reasoning reflecting rejoicing and pure I am-ness. In the first section of this portion, batanjali gives the theory of yoga. Now he speaks of the final practice called samadhi, a contemplation and its variations. Batanjali is completely scientific in this respect. He sees yoga as a rigorous science and never hesitates to give all the aspects of the practice and their ramifications. It is the duty of the scientist to understand and explain every aspect of his discoveries. It is just as when a chemist formulates a medicine. He has to explain its proper usage as well as any adverse reactions that could occur if not used properly. In case you might think you are ready to practice samadhi, right away, you should know that the practice of samadhi only becomes possible after a person has achieved perfection in concentration and meditation. The mind must have acquired one pointedness and have been brought completely under control because the entire mind must be used in the practice of samadhi. In this and the following sutra, batanjali talks about two kinds of samadhi, distinguished and undistinguished. Batanjali further divides distinguished samadhi into four forms. To understand them we have to understand the makeup of what he calls nature or prakriti. According to batanjali, prakriti also has four divisions. The very gross material, the subtle elements, called the ten mantras, which ultimately express as the concrete forms which you see, the mind-stuff and the ego or individuality. So samadhi is practiced first on the gross objects, then on the subtle elements, then on the mind devoid of any object except its own joy. In other words, on the saktvik mind and finally on the eye feeling alone. There is a gradation because you can't immediately contemplate the very subtle. First you have to train the mind to focus on something concrete. When the mind is focused on a concrete object, that is a form of samadhi. Remember that at this point the mind is already well under control. The moment the purely focused mind contemplates an object it goes to the very depth of that object and understands every particle of it. A focused mind gains power. When that powerful mind concentrates on an object the entire knowledge of that object is revealed to it. So this kind of, I know you guys probably heard me speak about this in the introduction about the idea of the three big stars of the yoga sutras are prakriti, parusha and ishvara, and I've said many times that prakriti is nature. Perhaps this is why we use the physical practice of yoga, the asana or posture practice, to find that acute concentration because your body is a form of prakriti. It's a very solid form of concentrated prakriti. And so I as someone who's been practicing for a really, really, really long time understand what he's saying here because there is a difference between the understanding of the gross body, the natural body, and then an understanding of the subtle body. And yeah, when you first start practicing yoga you have no idea what the subtle body is. You have absolutely no contemplation of what that means within you. It takes a long time of concentrating solely on the gross body or physical body to start to pick up on the actions of the subtle body. So again that's why we use the asana, a very physical practice, a very demanding practice, in order to find these different elements within ourselves. And a lot of the yoga asanas, especially the ones that I do in my practice because I practice traditional yoga, force you to concentrate. They're not super easy. It's not easy to balance on your forearms or to put your legs behind your head. It takes you concentrating on your body and what's going on in your body in order to do that. So that's why traditional yoga is often very, very demanding. Now as Westerners we look at practices like ashtanga yoga, like these very hard practices and we think, oh this is about achieving physical greatness or losing weight or whatever but no actually it's just, it's really about the mind and learning how to use the mind properly to find again non-attachment as we spoke about in the last sutra. You do learn a lot of non-attachment within the practice of ashtanga yoga because the postures are so complicated that it takes a long, takes many years to really get the posture, to be able to execute the posture. And so that does teach you a level of non-attachment because you can't be attached to the result of the posture because if you are it's going to push you into a deep, deep depression because it's going to take a long time to actually achieve that. So I hope that makes sense. As I'm reading this again as I said, I understand what he's saying because I am a longtime practitioner, however I don't know if you guys are, if you're not practitioners if you understand what he's saying here but I'm hoping, I hope that my explanation helps you understand what he's saying here if it's, if it's weird to you. Alright, let's continue. Knowing this we can easily see that the scientist who probed the matter and discovered atomic energy was practicing this form of concentrated samadhi. They were practical and wanted to know, they focused their entire minds on that and even the small particle of matter revealed itself and getting the knowledge we gain power over the atom. That is what is meant by samadhi. So the benefit of this contemplation is the understanding of the inner secrets and powers of your object of contemplation. But what will you do with this power? The danger can easily be realized by seeing how atomic energy has been used for destructive B-O-M-B-S, that's a word I cannot say, on YouTube. But you guys see what he's saying, right? You can misuse these powers of being able to focus on something. You can focus on something to find joy and to find an attachment or as he said by what people have done on the darker side of life. There is a danger in getting all the extraordinary powers. And if this samadhi is practiced without the proper moral background, the results will be dangerous. But as a scientist, Patanjali must explain it anyway. In the next form, you contemplate the subtle elements. There is no concrete object to see. You contemplate something abstract like white or red or love or beauty because they are abstract. A normal person cannot understand what redness or love is without the help of a concrete object. But if you are able to contemplate and understand the concrete object well, your mind gets the capacity to understand the abstract things even without the concrete object. Then you rise above time and space also. This samadhi is called reflection. Further on, we go into the still subtler one in which even the discrimination or reflection is not there. You don't use the intellect here but to contemplate just as the tranquil mind itself, in that you get joy which is called the blissful samadhi. There is only joy there and no reasoning or reflection. In the fourth samadhi, it is awareness of individuality. You contemplate the inus. You are just there and you are aware of nothing else. It's impossible to visualize what that could be but still let us understand theoretically at least. The samskaras are impressions are still in the mind in their seed form even though you are only aware of the eye. The samskaras are still buried in the mind. This is the process of going inward, not evolution but involution. Originally the world or property was manifested. When it begins to manifest, the ego comes in first, then individuality and then the mind, then the gross elements. That is the natural evolution. And Cindy talked about that in one of our conversations about the Shiva and the Shakti, how Shakti is the action of the Shiva, the action of the I am. You see that now coming about how matter has to evolve in some aspects in order to be and then we have to go backwards in order to find the source of where we come from. I hope that makes sense. It makes sense to me. I hope it makes sense to you guys. In psychic meditation we experience the involution. It can be called the creation and destruction but actually there is nothing created in you nor is anything destroyed. As the Bhagavad Gita explains, the unmanifested appears as manifested and then returns to the unmanifested. That is what we see outside in the manifested, the in-between. That is what we call the creation. That is why according to yoga we say that God is pure consciousness and then property is also there, its nature being to evolve and then dissolve. And that makes sense. If you think about that from a western perception of Christianity, you come before you are born, your soul, the essence of your eternal being was created by God. And then your soul came in through your mother's body and created its own nature or property and goes through its life on this earth and then that property dissolves as we pass over and the soul returns back to its source. The soul just basically took a ride in a body, nothing happened to the soul. It just went through life in a human body that is not permanent. Property is the unmanifested condition as both matter and force which are inseparable like fire and heat. Without fire there is no heat, without heat there is no fire. When the nature is an unmanifested condition the force is dominant or static. For example, when dynamo doesn't revolve no electricity is produced but the moment the motor starts rotating it produces electricity. This force or prana has three constitutions called gunas, satva, rajas, and tamas, tranquility, activity, and inertia. So again prana is life force, alright and the gunas, I talk about the gunas a lot with my students, they're like little rivers of different life force, shakti that's always running it through your body that you learn to work with throughout your life when you are participating in action. So again that's satva, rajas, and tamas, tranquility, activity, and inertia. When all three qualities are in equilibrium they do not affect the matter but once there is a little disturbance in the gunas it creates motion in the matter which gives rise to all kinds of forms. We call like that little disturbance, we call in our yoga school like friction, once friction is created. So without friction there is no change. All matter carries these three gunas and if it's left in its natural state there is no change but that little disturbance or friction it creates, as he's saying here it creates motion in the matter which give rise to all kinds of forms. That is how the entire universe appears, the sky, the earth, the fire, the air and all the elements are created. So the one that is unmanifested slowly evolves itself and ultimately we see the concrete forms. Now we are in the concrete world with satva, rajas, tamas, and full swing. We have to work from what we see now, from the known we work back towards the unknown. We can't just ignore the known and directly tackle the unknown, it is easier to do something with the concrete things which we can feel, see, touch, and taste. So that is why the mind is given a concrete object contemplate first when it has been made tranquil by concentration. Once it understands that then it goes a little deeper into subtle elements, then the still subtler ones until it reaches the original matter. Unless you understand the property very well you can't get out of it, you can't just ignore it or set it aside. That is why the four samadhis are to be practiced first, one after the other. But there is a danger in these samadhis also. It is to be practiced but we have to face the danger of it. That is why you have to prepare yourself with purity and selflessness, otherwise you will be in danger with your newfound powers. Take for example, Jesus was able to heal the sick and crippled people. He used his godly powers to bring good to others. But he never used the same force to save himself when he was to be crucified. If he really wanted to he could have done it but he didn't. That means that these mysterious forces should not be used for selfish purposes. So again, this person that is doing the commentary on the Yoga Sutras is making a lot of references to Jesus and Jesus' role in humanity. For those people who think that Yoga is of the devil and have never actually read anything on it, shame on you, shame on you. That just shows you that we have to start researching things for ourselves. When you're saying Yoga is demonic and you're not even reading any of this stuff, that is the absolute opposite of demonic. You are spreading hate and division which the devil loves. God doesn't. And so hopefully this is a wake up call for everybody listening who thinks Yoga is demonic that it's actually not. Alright, this brings us to Sutra number 18. By the firmly convinced practice of complete cessation of the mental modifications, the impressions only remain. This is the other Samadhi. So in this deeper Samadhi, the buried seeds can still come into conscious mind when the proper opportunity is given and pull you into worldly experiences. This is why all these four stages should be passed and you should get into a deeper Samadhi where even the ego feeling is not there and the seeds of the past impressions are rendered harmless. In that state, only the consciousness is there and nothing else. Once that is achieved, the individual is completely liberated and there is no more coming into the world and getting tossed. Although you appear to be in the world then, you are not involved. Having achieved this, the world is just a shadow from which you are completely free. This is what is meant by liberated person. It is not that a liberated person just goes away from the world or dies. He or she is called Jeeva Mukti, one who lives but at the same time is liberated. And isn't that what we're trying to find in the Christian faith as well? I mean, Jesus made it very clear that this world was not our world, that we still have to live in it but it's not ours. We have to find liberation from it. This is what the original Christians taught, the Gnostics, the inner knowledge. This is what yoga is. It's Gnosticism. It's inner knowledge, not ideo or outer knowledge. Jesus said, behold, the kingdom of heaven is inside of you. It's not outside of you. There's no carrot dangling in front of you to get salvation. It's all within you. And so the teachings of yoga line up perfectly with the teachings of the original, the true Christian faith. So you first understand the nature completely. Then bring it under your control and then push it aside and get liberated. Sometimes people try to renounce the world by retiring to a forest or a cave thinking that otherwise they will get caught. But such a person can never be free from nature. He can never hide anywhere, wherever he goes, nature will follow. There is no other way except to understand it. Handle it properly and then rise above it. That is why with this Samadhi and with its four variations should be practiced. Then you can easily understand because then you understand the property. You can brush it aside and turn it to see yourself. You can understand yourself to be pure self or the Purusha or soul. So Purusha is the soul which seemed to have been entangled in property and is now finally three. So again, property is nature. Purusha is soul. Ishvara is God. Purusha is what connects to God. Property is just nature. Sutra number 19. Those who merely leave their physical bodies and attain the state of celestial deities or those who get merged in nature have rebirth. Suppose you practice little Samadhi's and then die. Do you lose all the benefits? Patanjali says no. Once you gain a certain mastery over nature but lose this body before attaining the highest goal of liberation, you go on to become one of the controllers of nature. Suppose you have mastered the gross elements without going into the subtler ones. You become the controller of gross elements of nature. If you have stopped the practice having reached the very depth of nature, you have become the master of nature. But whoever they become, they have come back to study further and get liberated. Temporarily they have dropped out of nature but get the final degree. They have to enter the university again. We drop out temporarily. But if we are interested in getting the degree, we have to go back to the university. Property is the university. You go to a certain point and get into a higher abode and control that nature. But still the seeds of desires and attachments are there. You are not completely liberated. So you come back again to fulfill the other practices and get that degree. That's why it is only on the human level that there is a possibility of getting liberated. So this is something that Jesus spoke about in the Gospel of the Holy Twelve. If you remember, I know people have an issue with reincarnation that are of the Christian faith, even though we've explained many, many, many times that the original Christians actually taught reincarnation. And we've explained that the church does not teach reincarnation because in teaching reincarnation you are teaching a form of liberation. There's no fear of death. And when you have people in a fearful state, you have them in a vulnerable state. And when you have someone in a vulnerable state, you can manipulate them and control them, which we know. If you've watched my videos on Constantine and our videos on the busy books of the Bible, we know that the church, the Christian church, is not a Christian church. It's a Mithraic church. Let's get that straight. They don't worship God that we worship. They worship the Son, God, Mithra. The whole story of Jesus that they've told you is the Mithraic story. The real Jesus, or Yeshua, is someone who spoke about reincarnation. The same manner that you have fallen from understanding you are a child of God, that you are a part of that divine spark, and so you have to kind of go through this school called life to understand that again. And we see that. We call those people that have gone through this a lot old souls. And my teacher once said that a lifetime you spend practicing yoga, it will take you seven more lifetimes for the lessons learned in that one lifetime to totally sink into your psyche. And so we're constantly evolving on ourselves. It's interesting. Many of you know that my grandmother just recently passed away, my last remaining grandparent. And it's funny because at her funeral, the pastor that led the funeral, I mean in my opinion, it was one of the most disrespectful funerals I've ever been to, but the further and further and further I step away from the church, the more and more and more I can see the deceptions of the church. Her funeral was all about the church. Really was nothing to do with her. It was about the church, which is a 501c3 business, which is the business as part of the deep state. It's all part of Satan's world. So my grandmother, who went to church though every Sunday, she was an organist. She also believed in reincarnation. She's the one that first taught me how to meditate when I was eight years old. And even though she herself was a Christian, she believed in reincarnation. She studied it. She believed that that was part of God's plan. And so I think that the more and more and more you live, the more you can see the beauty in life and how life is, it is a university as this commentary is saying. It's about learning and finding God. And thank God, thank God that we have multiple chances to learn and grow and evolve within our Shakti, our expression of nature, of the Shiva. So anyway, I think that's great that they're talking about this because that was the original teachings of Yahshua as well, was that you are going to keep coming back again. The fact that you have a divine spark isn't going to change from lifetime to lifetime to lifetime. When God created the heavens and the earth, He created you as well. We've all been around since the beginning, just not in these bodies. All right. So this brings us to Sutra 20. To the others, this Samadhi could come through faith, strength, memory, contemplation, or by discernment. These are some of the methods Patanjalin gives that will be discussed further in the second chapter on the yogic practice. Just briefly, faith must be there, or at least courage. You must be strong and you should have a good memory of all the mistakes you have made and the lessons you have learned so not to fall back into the worldly rut again. And of course, there must be contemplation, as Patanjalin is talking about all along and finally discernment or discrimination between the real self and the unreal. So the real self is Purusha, or the soul and the unreal is Prakriti, nature. Sutra 21 says, To the keen and intense practitioner, the Samadhi comes very quickly. Sutra 22 says, The time necessary for a success further depends on whether the practice is mild, medium, or intense. Sutra 23 says, Or Samadhi is attained by devotion with total dedication to God or Ishvara. So the commentary says, Here he says there is another way to get success. And this is called self surrender to God. By the term Ishvara, Patanjalin means the supreme consciousness, not the individual soul, but the supreme soul. Patanjalin goes on to explain who Ishvara or God is. And he goes on to talk about that in Sutra 24. Ishvara is the supreme Purusha, unaffected by any afflictions, actions, fruits of actions, or by any inner impressions of desires. This means he has no desire, so he has no action and no need to reap the fruits of actions. Then what is he? So basically he's saying God does not have to take action because God is not confused about who God is as we are confused. Sutra 25, In him in the complete manifestation of the seed of Omniscience, in other words, he is all knowing. Interesting, the Bible says that too, doesn't it? Let me read that again for the people on the back. In other words, he is all knowing. He is knowledge itself. The cosmic knowledge or the supreme soul. How can we imagine or visualize it? Imagine a circle. You see the space within it and the outer space outside of it. The inner space is finite, the outer is infinite. If you accept the existence of the finite space, automatically you have to accept an infinite one. Without infinite there can be no finite. The moment you said I am man, then there must also be woman. If you say left, then there must be a right. The thought of one implies the thought of the other. We feel that our minds and knowledge are limited in finite. So there must be a source of infinite knowledge beyond that. So again, a wonder into God, into that connectionness to God. Again, yoga is all about God and I think we're going to leave it there today. We're going to pick up next week, we went through 10 sutras today, so next week we'll pick up at sutra number 26 where we're going to get deeper into the discussion of the mysteries of God. So once again I hope that you guys are having a wonderful day. I would say leave me your thoughts and your opinions down in the comment section, but yes that has been disabled. I think again you guys understand why that's been disabled and I thank you so much for your patience regarding that matter. Again, I'm going to put a link to the commentary of the sutras that I'm reading out loud to you guys. So if you want to get your own book and read along with us, that would be awesome. And I will talk to you soon, bye.