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"ale li pona."

"Baby Nick (voiced by )"

"Baby Patrice (voiced by )"

"Capitalism, or the ideology of the unbridled pursuit of wealth, is destroying culture on an unbridled scale... countless cultural activities, seen to be non-lucrative or less lucrative, are being abandoned all over the country. Others are being severely compromised in order to keep or make them lucrative: compromise in materials or techniques used, shoddiness in workmanship or performance, short-cut methods, etc. These are resulting in loss of natural spontaneity, cultural authenticity, technological expertise and performance satisfaction, which, in turn, gradually leads to the degeneration and further abandonment of cultural activities. All this is affecting various fields of culture: musical forms and styles, musical instruments, dance forms, architectural styles, art forms, handicrafts, traditional crops, culinary items, etc... owever, the concept of Money as God has now changed all this. For perhaps the first time in India’s long history, there is now no real official support for Indian culture. In the last decade or so, apparently coinciding with the advocacy and adoption of new policies of economic ‘reforms’, it is now passé for governments to do anything concrete to protect, preserve, record or perpetuate India’s traditional culture, or even to aid and encourage individuals or organizations doing so. Institutions established in the post-Independence era are being literally starved for funds, or funds are being used for any purpose but to achieve the original aims and objectives, or, simply, the very aims and objectives of these institutions are being changed. In any case no new activities, except occasional pedestrian ‘cultural’ projects of a political nature, are being undertaken: the institutions are being slowly transformed from cultural to commercial institutions, in line with the ‘changing times’. “Infinitely worse is what is happening to the detailed records of the research, documentation and collection undertaken by these institutions, in the not so distant past, to preserve, popularize and perpetuate different aspects of Indian culture. These archival records ¾ print, tape, film or actual physical objects ¾ are suddenly becoming an eyesore or an embarrassment, or simply a financial burden, to a cash-conscious leadership with a ‘reformist’ eye on the ‘globe’. A standard sequence now is as follows: state-funded museums, libraries and archives ¾ or at least the records in them ¾ slowly become rare or inaccessible, in different ways, to the (lay or scholarly) public eye. Often ‘constraints of space’ force the authorities to remove these records from their protected environments and dump them in ill-maintained godowns, to rot and decay, unseen and forgotten. And, occasionally, mysterious fires break out in the places which house these archives, destroying invaluable and irreplaceable records (including those pertaining to the golden age of Indian movies), then to be forgotten forever. All these events, coincidentally, make available valuable land and funds for more lucrative commercial purposes. The persons in authority are too busy saving or making money - for themselves, or, if they are to be believed, for the public coffers - to care."

"Years earlier, the British historian A.J. Toynbee remarked: 'India is the central link in a chain of regional civilizations that extends from Japan in the far north-east to Ireland in the far northwest. Between these two extremities the chain sags down southwards in a festoon that dips below the Equator in Indonesia.'"

"From at least the beginning of the Common Era until about the thirteenth century, Sanskrit was the primary linguistic and cultural medium for the ruling and administrative circles from Purushapura (Peshawar) in Gandhara (Afghanistan and parts of Pakistan) to as far eat as Pandurang in Annam (South Vietnam) and Prambanam in Central Java. It influenced much of Asia for more than a thousand years. Sanskriti was neither imposed by an imperial power nor sustained by any centrally organized Church ecclesiology. Thus, it has been both the result and cause of a cultural consciousness shared by most South and South-east Asians regardless of religion, class or gender. Centuries prior to the Europeanization of the globe, the entire arc – from Central Asia through Afghanistan, India, Sri Lanka, Thailand, Cambodia, Vietnam and all the way to Indonesia – was a crucible of a sophisticated Pan-Asian civilization... However, unlike the violent spread of the Roman civilization which made Latin the European language for centuries, the Sanskritization of Asia was entirely peaceful, without conquest, domination, or subversion of local identities. This is not to say that political disputes and wars of conquest never occurred, but in most instances, the motive was not the imposition of cultural or religious homogeneity."

"Judged by a similar standard, the patronage and cultivation of Hindu learning by the Muslims, or their contribution to the development of Hindu culture during their rule . . . pales into insignificance when compared with the achievements of the British rule... It is only by instituting such comparison that we can make an objective study of the condition of the Hindus under Muslim rule, and view it in its true perspective."

"India made, more loudly than anyone, what we might call the “declaration of the rights of the Being.” There, in this divine self, in this society of the infinite with itself, lies clearly the foundation, the root of all life and all history."

"The sparkling energy of India lies in Hinduism. Without the framework of Hindu belief India would fall apart. Without Hinduism India is not herself... Because Indian society has, like the Chinese, been a unitary one where science and religion have never been in conflict, there has been no basic split as has happened with our own Christian background. Our own antagonism between the two disciplines of theology and science has created chaos in our thinking and a curious dichotomy during the past two centuries. In India I found a thankful release from our restricted vision of the creation of God... Hinduism has remained in constant, replenished usage throughout this tremendous stretch of time, impervious to outside influence, as onward flowing as the imperturbable Ganga itself. Not even Moghul invasion and Muslim supremacy for 700 years, nor the arrival of the British, Dutch, French and Portuguese with their own civilization and standards, penetrated into the imperious core of this steadfast faith. Hindu thought took and absorbed according to its own will, folding itself inwards at the sense of approaching danger like some gigantic sea-anemone drawing up all its tentacles, only to stretch outwards and flourish when the danger was past. One continues to hope that this will remain so, that modern Indians will realize that this is their enviable strength despite all their understandable yearnings for the material advantages of technology which they have seen give power and monopoly of advantage to the Western world. But their quality of synthesis, of intelligent absorption, may still save them from the sterility of urban life and the monotonous obsession with quantity and things, rather than with quality and life-perspective."

"“Will the spiritual motive which India represents prevail on Europe and create there new forms congenial to the West, or will European rationalism and commercialism put an end for ever to the Indian type of culture? That is the one radical and poignant question at issue.”"

"The unique feature of India's contacts and relationship with other countries and peoples of the world is that the cultural expansion was never confused with colonial domination and commercial dynamism, far less economic exploitation. That culture can advance without political motives, that trade can proceed without imperialist designs, settlements can take place without colonial excesses, and that literature, religion and language can be transported without xenophobia, jingoism and race complexes are amply evidenced from the history of India's contact with her neighbors…Thus although a considerable part of central and south-eastern Asia became flourishing centers of Indian culture, they were seldom subject to the regime of any Indian king or conquerors and hardly witnessed the horrors and havocs of any Indian military campaign. They were perfectly free, politically and economically, and their people, representing an integration of Indian and indigenous elements, had no links with any Indian state and looked upon India as a holy land rather than a motherland – a land of pilgrimage and not an area of jurisdiction."

"In A Cultural History of India , A.L. Basham notes that '[by] the fifth century ce, Indianized states, that is to say states organized along the traditional lines of Indian political theory and following the Buddhist or Hindu religions, had established themselves in many regions of Burma, Thailand, Indo-China, Malaysia, and Indonesia'."

"The Indian teaching, through its clouds of legends, has yet a simple and grand religion, like a queenly countenance seen through a rich veil. It teaches to speak truth, love others, and to dispose trifles. The East is grand—and makes Europe appear the land of trifles … All is soul and the soul is the Almighty."

"Fiery aspiration is the sublimation of karma yoga. Devotion to Ishvara is the sublimation of bhakti yoga, whilst spiritual reading is the first step to Raja Yoga. "Devotion to Ishvara" is a large and general term covering the relation of the personal self to the higher self, the Ishvara or Christ principle in the heart."

"Devotion involves certain factors which it is valuable for the devotee to realize. 1. A capacity to decentralize oneself, to change one's attitude from self-centredness and selfishness to one of outgoing to the loved one... 2. Obedience to the beloved object once that beloved is known. This has been called in some translations "complete obedience to the Master" and this is the true and accurate translation but in view of the fact that the word Master connotes (to the occult student) one of the adepts, we have chosen to translate the word as "Ishvara," the one God in the heart of man, the divine Jiva or "point of divine life" at the centre of man's being. This is the same in all men, whether savage or adept; the difference only lies in degree of manifestation and of control. Complete obedience to any guru or mahatma in the sense of complete subjugation of the will is never taught in the true science of yoga. Subjugation of the lower man to the will of the inner God is taught and all the methods and rules of yoga are to this specific end. This should be carefully borne in mind. "Spiritual reading" is the most significant and occult preliminary thereto."

"...the entire human family (with the exception of a percentage which entered the race too late to permit of the full flowering of the soul) will manifest as Sons of God with all the powers of the God unfolded and consciously used on the physical plane and in the physical body. Patanjali says that three things will bring this about, coupled with the following of certain methods and rules, and these three are:"

"a. Meditation, and its stages"

"b. Twenty-three results of meditation"

"a. Consciousness and form."

"We must here bear in mind that we are beginning the book which outlines the practical part of the work, which gives the rules which must be followed if the aspirant hopes to achieve, and which indicates those methods which will bring about the realization of spiritual consciousness. The objective has been dealt with in Book I. The aspirant naturally says on concluding Book I, "how desirable and how right, but how shall this be? What must I do? Where shall I begin?" Patanjali starts at the very beginning and in this second book he indicates:"

"1. The Yoga of action, leading to union with the soul is fiery aspiration, spiritual reading and devotion to Ishvara. 2. The aim of these three is to bring about soul vision and to eliminate obstructions. 3. These are the difficulty producing hindrances: avidya (ignorance) the sense of personality, desire, hate and the sense of attachment. 4. Avidya (ignorance) is the cause of all the other obstructions whether they be latent, in process of elimination, overcome, or in full operation. 5. Avidya is the condition of confusing the permanent, pure, blissful and the Self with that which is impermanent, impure, painful and the not-self. 6. The sense of personality is due to the identification of the knower with the instruments of knowledge. 7. Desire is attachment to objects of pleasure. 8. Hate is aversion for any object of the senses. 9. Intense desire for sentient existence is attachment. This is inherent in every form, is self-perpetuating, and known even to the very wise. 10. These five hindrances, when subtly known, can be overcome by an opposing mental attitude. 11. Their activities are to be done away with, through the meditation process. 12. Karma itself has its root in these five hindrances and must come to fruition in this life or in some later life.... 22. In the case of the man who has achieved yoga (or union) the objective universe has ceased to be. Yet it existeth still for those who are not yet free. 23. The association of the soul with the mind and thus with that which the mind perceives, produces an understanding of the nature of that which is perceived and likewise of the Perceiver. 24. The cause of this association is ignorance or avidya. This has to be overcome. 25. When ignorance is brought to an end through non-association with the things perceived, this is the great liberation..... 30. Harmlessness, truth to all beings, abstention from theft, from incontinence and from avarice, constitute yama or the five commandments... 32. Internal and external purification, contentment, fiery aspiration, spiritual reading and devotion to Ishvara constitutes nijama (or the five rules)... 34. Thoughts contrary to yoga are harmfulness, falsehood, theft, incontinence, and avarice, whether committed personally, caused to be committed or approved of, whether arising from avarice, anger or delusion (ignorance); whether slight in the doing, middling or great. These result always in excessive pain and ignorance. For this reason, the contrary thoughts must be cultivated.... 38. By abstention from incontinence, energy is acquired. Incontinence is usually regarded as the dissipation of the vitality or the virility of the animal nature. The power to create upon the physical plane & to perpetuate the race is the highest physical act of which man is capable. The dissipation of the vital powers through loose living & incontinence is the great sin against the physical body. It involves the failure to recognize the importance of the procreative act, the inability to resist the lower desires & pleasures, & a loss of self control. The results of this failure are apparent throughout the human family at this time in the low health average, in the full hospitals, & the diseased, enfeebled & anemic men, women & children everywhere to be found. There is little conservation of energy, & the very words "dissipation" & dissipated men" carry a lesson. 41. Through purification comes also a quiet spirit, concentration, conquest of the organs, and ability to see the Self... 51. There is a fourth stage which transcends those dealing with the internal and external phases... 52. Through this, that which obscures the light is gradually removed... 53. And the mind is prepared for concentrated meditation... 55. As a result of these means there follows the complete subjugation of the sense organs."

"It might be of value here if we dealt with the various "yogas" so as to give to the student a clear concept as to their distinctions and thus cultivate his discrimination. The principal yogas are three in number, the various other so-called "yogas" finding their place in one of these three groups:"

"Raja Yoga stands by itself and is the king science of them all; it is the summation of all the others, it is the climax and that which completes the work of development in the human kingdom. It is the science of the mind and of the purposeful will, and brings the higher of man's sheaths in the three worlds under the subjection of the Inner Ruler. This science coordinates the entire lower threefold man, forcing him into a position where he is nothing but the vehicle for the soul, or God within. It includes the other yogas and profits by their achievements. It synthesises the work of evolution and crowns man as king."

"9. Fancy rests upon images which have no real existence. This means that these images have no real existence in so far as they are conjured up by men themselves, constructed within their own mental auras, energized by their will or desire and are consequently dissipated when attention is directed elsewhere. "Energy follows thought" is a basic tenet of the Raja Yoga system and is true even where these images of fancy are concerned. These fancied images fall primarily into three groups, which the student would do well to consider. 1. Those thought forms which he constructs himself... 2. Those thought forms which are created by the race, the nation, the group or the organization. Group thought forms of any kind... form the sum total of the "great illusion." Herein lies a hint to the earnest aspirant... 3. That thought form created by a man since his first appearance in physical form, and called the "Dweller on the Threshold." Being created by the lower personal self and not by the soul, it is impermanent and is simply held together by the man's lower energy. When the man begins to function as the soul this "image" he has created, through his "fancy" or his reaction to delusion, is dissipated by a supreme exertion. It has no real existence once there is nothing in the aspirant to feed it, and the realization of this enables him to free himself from its thraldom."

"2. This Union (or Yoga) is achieved through the subjugation of the psychic nature and the restraint of the chitta (or mind). The follower after union has two things to do: 1. To gain control of the "versatile psychic nature, 2. To prevent the mind from assuming the many forms it so easily does."

"3. When this has been accomplished, the Yogi knows himself as he is in reality. This might be described in the following way: The man who knows the conditions and has fulfilled them as indicated in the preceding sutra, 1. Sees the self, 2. Realises the true nature of the soul, 3. Identifies himself with the inner Reality, and no longer with the concealing forms..."

"4. Up till now the inner man has identified himself with his forms and with their active modifications. These forms are the modifications mentioned in the various translations, conveying the subtle [12] truth concerning the infinite divisibility of the atom; these are the veiling sheaths and rapidly changing transformations which prevent the true nature of the soul becoming manifest. These are the externalities which hinder the light of the inner God from shining forth, and which are occultly spoken of as "casting a shadow before the face of the sun." The inherent nature of the lives which constitute these active versatile forms has hitherto proved too strong for the soul (the Christ within, as the Christian puts it) and the soul-powers have been prevented full expression. The instinctual powers of the "animal soul," or the capacities of the aggregate of lives which form the sheaths or bodies, imprison the real man and limit his powers... He becomes "enmeshed in their activities" and must free himself before he comes into his heritage of power and peace and bliss."

"Bhakti Yoga is the yoga of the heart; it is the bringing into submission of all the feelings, desires and emotions, to the one beloved, seen and known in the heart. It is the sublimation of all the lower loves and the bringing captive of all longings and desire, to the one longing to know the God of love and the love of God. It was the "kingly" or crowning science of the last rootrace, the Atlantean, just as the science of Raja Yoga is the great science of our Aryan civilization. Bhakti Yoga made its exponent an arhat or led him to the fourth initiation. Raja Yoga makes him an adept and leads him to the portal of the fifth initiation. Both lead to liberation, for the arhat is released from the cycle of rebirth but Raja Yoga liberates him to complete service and freedom to work as a White Magician. Bhakti Yoga is the yoga of the heart, of the astral body."

"Patanjali was a compiler of teaching which, up to the time of his advent, had been given orally for many centuries... The Yoga Sutras are the basic teaching of the Trans Himalayan School to which many of the Masters of the Wisdom belong, and many students hold that the Essenes and other schools of mystical training and thought, closely connected with the founder of Christianity and the early Christians, are based upon the same system... the Sutras have been dictated and paraphrased by the Tibetan Brother and the commentary upon them has been written by myself, and subjected to revision and comment by the Tibetan."

"The man is no longer what his physical body makes him, when identified with it, the victim of the world. He walks free, with shining face (I. Cor. 3) and the light of his countenance is shed abroad upon all he meets. No longer do his desires swing the flesh into activity, and no longer does his astral body subjugate him and overcome him."

"The translation is not literal, and is not an exact definition of each original Sanskrit term. It is an attempt to put into clear and understandable English the exact meaning, insofar as it is possible to do so through the medium of that non-elastic and unimaginative tongue."

"1. AUM (or OM). The following instruction concerneth the Science of Union. 2. This Union (or Yoga) is achieved through the subjugation of the psychic nature, and the restraint of the chitta (or mind). 3. When this has been accomplished, the Yogi knows himself as he is in reality. 4. Up till now the inner man has identified himself with his forms and with their active modifications. 5.The mind states are five, and are subject to pleasure or pain; they are painful or not painful. 6. These modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. 7. The basis of correct knowledge is correct perception, correct deduction, and correct witness (or accurate evidence). 8. Incorrect knowledge is based upon perception of the form and not upon the state of being. 9. Fancy rests upon images which have no real existence. 10. Passivity (sleep) is based upon the quiescent state of the vrittis (or upon the non-perception of the senses.) 11. Memory is the holding on to that which has been known. 12. The control of these modifications of the internal organ, the mind, is to be brought about through tireless endeavour and through non-attachment.... 27. The Word of Ishvara is AUM (or OM). This is the Pranava. 28. Through the sounding of the Word and through reflection upon its meaning, the Way is found. 29. From this comes the realisation of the Self (the soul) and the removal of all obstacles. 30. The obstacles to soul cognition are bodily disability, mental inertia, wrong questioning, carelessness, laziness, lack of dispassion, erroneous perception, inability to achieve concentration, failure to hold the meditative attitude when achieved. 33. The peace of the chitta (or mind stuff) can be brought about through the practice of sympathy, tenderness, steadiness of purpose, and dispassion in regard to pleasure or pain, or towards all forms of good or evil. 34. The peace of the chitta is also brought about by the regulation of the prana or life breath. 35. The mind can be trained to steadiness through those forms of concentration which have relation to the sense perceptions. 36. By meditation upon Light and upon Radiance, knowledge of the Spirit can be reached and thus peace can be achieved. 37. The chitta is stabilized and rendered free from illusion as the lower nature is purified and no longer indulged.... 51. When this state of perception is itself also restrained (or superseded), then is pure Samadhi achieved."

"How does man, the victim of his desires and lower nature become man, the victor, triumph over the world, the flesh and the devil? It is brought about when the physical brain of the incarnated man becomes aware of the self, the soul, and this conscious awareness only becomes possible when the true self can "reflect itself in the mind-stuff.""

"In Atlantean days, the progress of the sons of men was procured through the imposition of two Yogas....Laya Yoga, the Yoga of the centres... Later on, Bhakti Yoga, growing out of the development of the emotional or astral body... Now... the subjugation of the mental body and the control of the mind is brought about through the practice of Raja Yoga, and the fifth initiation, that of adept, is the goal for evolving humanity. Thus, all the Yogas have had their place and served a useful purpose and it will become apparent that any return to Hatha Yoga practices or those practices which deal specifically with the development of the centres, brought about through various types of meditation practices and breathing exercises, is, from a certain aspect, a retrogression."

"1. AUM (or OM). The following instruction concerns the Science of Union. AUM is the Word of Glory; it signifies the Word made flesh and the manifestation upon the plane of matter of the second aspect of divinity. This blazing forth of the sons of righteousness before the world is achieved by following the rules herein contained. When all the sons of men have demonstrated that they are also Sons of God, the cosmic Son of God will likewise shine forth with increased intensity of glory. The great initiate, Paul, had a vision of this when he said that "the whole creation groaneth and travaileth in pain . . . waiting for the manifestation of the sons of God." (Rom. VIII.)"

"Karma Yoga has a specific relation to physical plane activity, and to the working out into objective manifestation of all the inner impulses. In its ancient and simplest form it was the yoga of the third or Lemurian root race and its two best known expressions are: a. Hatha Yoga, b. Laya Yoga. The former has specifically to do with the physical body, its conscious (not subconscious and automatic) functioning and all the various practices which give man control over the different organs and the entire mechanical apparatus of the physical body. The latter has to do with the etheric body, with the force centers or chakras found in that body..."

"1. The binding of the perceiving consciousness to a certain region is attention (dharana). Emerson quotes Sir Isaac Newton as saying that he made his great discoveries by intending his mind on them. That is what is meant here.... It is the power to focus the consciousness on a given spot, and hold it there Attention is the first and indispensable step in all knowledge. Attention to spiritual things is the first step to spiritual knowledge."

"10. These hindrances, when they have become subtle, are to be removed by a countercurrent. The darkness of unwisdom is to be removed by the light of wisdom, pursued through fervour, spiritual reading of holy teachings and of life itself, and by obedience to the Master. Lust is to be removed by pure aspiration of spiritual life, which, bringing true strength and stability, takes away the void of weakness which we try to fill by the stimulus of sensations... Hate is to be overcome by love. The fear that arises through the sense of separate, warring selves is to be stilled by the realization of the One Self, the one soul in all. This realization is the perfect love that casts out fear."

""Before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blind to all illusion....” From The Voice of the Silence"

"The Science of Raja Yoga, or the "Kingly Science of the Soul," as laid down by its main exponent, Patanjali, will eventually find its greatest demonstration in the West... exemplified in the right use of the mind and its utilisation by the soul for the achievement of group objectives and the development of group consciousness upon the physical plane."

"9. Attachment is the desire toward life, even in the wise, carried forward by its own energy. The life here desired is the psychic life, the intensely vibrating life of the psychical self. This prevails even in those who have attained much wisdom, so long as it falls short of the wisdom of complete renunciation, complete obedience to each least behest of the spiritual man, and of the Master who guards and aids the spiritual man..."

"6. Self-assertion comes from thinking of the Seer and the instrument of vision as forming one self. ... To translate this into our terms, we may say that the Seer is the spiritual man; the instrument of vision is the psychical man, through which the spiritual man gains experience of the outer world."

"7. Lust is the resting in the sense of enjoyment... Sensation, as, for example, the sense of taste, is meant to be the guide to action; in this case, the choice of wholesome food, and the avoidance of poisonous and hurtful things. But if we rest in the sense of taste, as a pleasure in itself; rest, that is, in the psychical side of taste, we fall into gluttony, and live to eat, instead of eating to live. So with the other great organic power, the power of reproduction. This lust comes into being, through resting in the sensation, and looking for pleasure from that..."

"8. Hate is the resting in the sense of pain. Pain comes, for the most part, from the strife of personalities, the jarring discords between psychic selves, each of which deems itself supreme. A dwelling on this pain breeds hate, which tears the warring selves yet further asunder, and puts new enmity between them, thus hindering the harmony of the Real, the reconciliation through the Soul..."

"Hitherto the mind has either been prostituted to material ends or has been deified. Through the science of Raja Yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gained of those matters which concern the realm of the soul."

"2. Their aim is, to bring soul-vision, and to wear away hindrances. The aim of fervour, spiritual reading and obedience to the Master, is, to bring soul vision, and to wear away hindrances. Or, to use the phrase we have already adopted, the aim of these practices is, to help the spiritual man to open his eyes; to help him also to throw aside the veils and disguises, the enmeshing psychic nets which surround him, tying his hands, as it were, and bandaging his eyes. And this, as all teachers testify, is a long and arduous task, a steady up-hill fight, demanding fine courage and persistent toil..."

"1. The practices which make for union with the Soul are: fervent aspiration, spiritual reading, and complete obedience to the Master. The word which I have rendered "fervent aspiration" means primarily "fire"; and, in the Eastern teaching, it means the fire which gives life and light, and at the same time the fire which purifies. We have, therefore, as our first practice, as the first of the means of spiritual growth, that fiery quality of the will which enkindles and illumines, and, at the same time, the steady practice of purification, the burning away of all known impurities. The very study of Patanjali's Sutras is an exercise in spiritual reading, and a very effective one..."

"3. These are the hindrances: the darkness of unwisdom, self-assertion, lust, hate, attachment. Let us try to translate this into terms of the psychical and spiritual man. The darkness of unwisdom is, primarily, the self-absorption of the psychical man, his complete preoccupation with his own hopes and fears, plans and purposes, sensations and desires; so that he fails to see, or refuses to see, that there is a spiritual man; and so doggedly resists all efforts of the spiritual man to cast off his psychic tyrant and set himself free."

"4. The darkness of unwisdom is the field of the others. These hindrances may be dormant, or worn thin, or suspended, or expanded. Here we have really two Sutras in one. The first has been explained already: in the darkness of unwisdom grow the parasites, hate, lust, attachment. They are all outgrowths of the self-absorption of the psychical self... they must be fought and conquered, or, as Patanjali quaintly says, they must be worn thin,-as a veil might, or the links of manacles."

"5. The darkness of ignorance is: holding that which is unenduring, impure, full of pain, not the Soul, to be eternal, pure, full of joy, the Soul."