THE YOGA SUTRAS

In blue: translations from the text (non-official translation)

In black: additions made to the text, to better segment and understand it 

 

The modernity of Pantajali’s Yoga Sutras

The two-millennia old Yoga Sutras strike by their extrême modernity. This is not surprising, given that the functioning of the brain and the concerns of the men they were addressing two thousand years ago remain unchanged. 

Nevertheless, the translation of these texts collides with numerous difficulties linked to the sanskrit language. Not being Sanskritist, it was not our intention to stick to a literal word-for-word translation.

We preferred giving priority to the restitution of the ideas that we perceived as a watermark behind the words. 

Moreover, we have favoured the simplest possible style in order to facilitate the comprehension of these texts by all audiences, including those who are not familiar with yoga.

Therefore, none of the terms have been left in sanskrit. Depending on the case, we either used the term that was most evocative or used periphrases to describe the authors’ intention.

However, any translation is a betrayal!

No doubt this interpretation will not depart from the rule. That is why we are clearly stating our bias. We have resolutely chosen “one point of view”, that of the modernity of a text that can help us in our daily lives.

The authors of the Yoga Sutras were undoubtedly excellent clinicians, in direct contact with life. We wanted to find out what message they wanted to communicate to their contemporaries and how they would have expressed it today.

For example, how were they able to translate in their time and with the material at their disposal the modern concept of emotion, which does not exist in Sanskrit, whereas today it is unthinkable for any clinician to spare it in a publication on the functioning of the human psyche.

This is how we have been led to propose this interpretation, to ensure to as many people as possible, access to this text which : 

  • take us by the hand, to guide us step by step; 
  • shows us what obstacles lie in wait for us on the path of our existence, whether we practice yoga or not,
  • describes the objectives to be achieved;
  • and above all, gives us the tools to access them in a very progressive way. 

We are convinced that the Yoga Sutras can help you progress towards the state of which they speak. 

We shall now let the Yoga Sutras express themselves. 

 

Pantajali’s Yoga Sutras 

(YOGA’S COMMON THEME) 

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FIRST CHAPTER

TEND TOWARDS A STATE OF UNITY

Definition of the state of yoga (1 to 4): 

1- We are now going to study yoga. 

2- Yoga is a state of coherence in which you are freed from your thoughts, your feelings and your disruptive emotions. 

3- As soon as you are in that state, the part which is conscious within you establishes itself in a state of peace and calm, which corresponds moreover to its true nature. 

4- On the contrary, so long as you are not in this state, your consciousness is monopolized by the disordered and incessant activity of your thoughts and emotions. 

Functioning of the sensory apparatus and of the thoughts (5 to 11) :

5- The functioning of these thoughts and of the senses rests on five processes. They are neither good nor bad, having both positive and negative effects. 

6- They are: reasoning, interpretation, imagination, sleep and memorization. 

7- Reasoning is based on the objective observation of the world, on logical deductions as well as on the recognized and proven references. 

8- Interpretation is a subjective perception of the world, which leads to a distortion of reality. 

9- Imagination is built up from impressions without objectivity, i.e. without real foundations. It is a pure mental construction that is usually based on simple words.

10- Sleep is a mental activity that occurs when there is no more consciousness. 

11- Memory is the ability to remember the present experience as it is perceived, felt and lived and to be able to restitute it as such. 

How to proceed? (12 to 16) :

12- You can achieve to the cessation of the disordered activity of the thoughts by training and detachment.

13- The training should be regular and intense. Il must engage you at every level of your being. 

14- Your practice will only be truly efficient and useful if it is done with fervor, perseverance, continuously and for a long period of time. 

15- Detachment gradually leads you to take a step back in all your actions. Detachment is achieved by practicing observation and by no longer identifying with your emotions or thoughts. 

16- The highest degree in this ability to take a step back is achieved once you become a simple witness of the different manifestations of the real world. This corresponds to the development of awareness, you become a witness of what is happening and under these conditions you are no longer agitated by your emotions.

The states of meditation 

The principle of life, faith ;

There are several states of meditation (17 to 22) :

17- The state of meditation, in which your consciousness is still turned outward, although merged with the object of meditation, always involves reflection and inner discourse. It is accompanied by a state of joy and the feeling of existing. 

18- Through the regular practice of this meditation, your inner discourse will eventually come to a halt. It is then a meditation without words. However, the accumulated memories (sources of suffering) from your past experiences are not erased.

19- If you are gifted, you can spontaneously enter into a state of meditation. Then you don’t have to resort to the constraints of training to access it. 

20- Otherwise, you need unfailing determination and ardent faith to enter into it, as well as sustained study and the development of your faculty to apprehend things systematically with distance. 

21- This state will be more accessible to you if you are enthusiastic, 22- but there will always be a difference depending on the intensity of your practice; low, medium, or high. 

The principle of life, faith in that which is beyond us (23 to 29) :

23- You will also achieve the state of meditation much more easily if you have an absolute faith in the principle of life. 24- This principle, which lies beyond us all, represents what is totally independent from the laws of cause and effect, free from the sources of suffering and not involved in the cycle of evolution. 25- This principle of life is defined by its nature, which is the very principle of absolute knowledge. 26- Not conditioned by time, it has also been the source of inspiration for teaching since time immemorial. 

27- The sound which represents it and is designated by the AUM may vary depending on the culture. 28- Repeated practice of this sound in full consciousness allows you to apprehend this principle in its deepest nature. 29- Thus, consciousness, which is usually connected with the exterior world through the senses, is interiorized towards the center of your being and all difficulties vanish. 

Obstacles to the state of coherence and their symptoms (30 to 31) :

30- These difficulties which cause the distraction of the mind are illness, depression, lack of self-confidence, mental imbalance, fatigue, instability, errors in judgment, lack of continuity in action, impatience. 

31- Their manifestations are: psychic pain, anguish and anxiety, physical agitation, irregular breathing. 32- To eliminate them, you have to center your practice on a concrete method and put it in action. 

The seven means (33 to 39) :

33- You can access this state of peace by adopting a attitude of friendship, compassion and joy. You must be able to exercise these attitudes indiscriminately in all situations of daily life, whether happy or unhappy or whether it is in the face of what is good or bad for you. 

34- You may also access it :

  • by practicing breathing exercises, such as the lengthening of the exhalation and suspending the breath. 
  • 35- by becoming aware of the variable ways in which you react to events. 
  • 36- through the training of interior experiences of serene and luminous atmospheres beyond suffering situations.
  • 37- by drawing inspiration from people who are experienced and free of any attachment. 
  • 38- by relying on the knowledge taken from dreams and sleep. 
  • 39- or by practicing meditation on an object of your choice that suits you best. 

The different states of meditation (40 to 51) :

40- When you have perfectly mastered this state of peace of mind and emotions, nothing escapes you anymore. Your understanding extends from the smallest atom to the great infinite. Indeed, 41- the disordered and peripheral agitations of thoughts and emotions being appeased, just as the crystal reflects the support on which it rests, you are in a state of perfect receptivity towards the three elements that are present in a meditation, that is, vis-à-vis the subject, the object and the process of knowledge. This state is called a state of mindfulness meditation corresponding to a state of fusional unity.

42- Meditation in full consciousness with thoughts is the first level of fusion. In this case, you continue to have an inner speech. There is still the use of words to designate objects and an interpretation linked to their use. 

43- During meditation in full consciousness without thoughts, there is no longer recourse to the memory related to the use of words. At this moment, perception of the object on which we concentrate is directly perceived in one’s own existence. 

44- Meditation in full consciousness, whether with or without inner speech, allows to progressively apprehend a more subtle reality of things, and this whatever the object of your meditation may be. 

45- These first meditative states lead to a perception and a state without imprint. 46- But nevertheless these meditative states still correspond to states that are “with germ”, you are not yet liberated from your past conditionings and need a meditative support.

47- The realisation of these meditative states without thought induces a state of peace and clarity. 48- In this state, you have a direct and intuitive perception of the reality of phenomenons, exempt of any distortion. 49- Unlike knowledge, which is based on tradition and on the intelligence of analysis, which is not of the same order, since it is limited to the particular.

50- The positive experience lived and felt during this state, gradually becomes imbued in your field of past experiences. It thus neutralizes the negative impressions made previously, i.e. previous conditioning. 51- As you progress in your practice, the meditative state in full consciousness totally deconditions you from your ancient memories, including even the memory of meditation. It is a condition called “germ-free”.

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CHAPTER TWO

THE TRANSFORMATION PROCESS

The three foundations of yoga (1 to 2) :

1- The practice of yoga rest on a tripod where each of the elements must be developed in conjunction with the other two.  You need to be able to: act, understand and trust at the same time. 2- The practice of this yoga alleviates the sources of your suffering and allows you to become fully conscious.

The five sources of suffering (3 to 9) :

3- These five sources of suffering are ignorance, selfish restriction, attraction, repulsion, the instinct of self-preservation. 

4- Ignorance of the ultimate reality is the cause of the other four sources of suffering, whether they have already manifested or not. 5- Ignorance of the ultimate truth manifests itself when you take what is only transitory as eternal, the impure for the pure, suffering for happiness, change for stability. It is the fact that you are unaware of the true mechanisms of life. 

6- Selfish restriction is the feeling you have of being limited and individualized. It is related to the identification of your observant witness consciousness with everything you observe.

7- Attraction, often irresistible, is directly linked to the memory of the pleasures you may have had.

8- Conversely, aversion is the result of painful past actions, often directly related to the feeling of fear. 

9- The instinct of self-preservation is directly related to the feeling of importance you may have of yourself, but is present even in the most advanced. It works on the law of pleasure-displeasure which conditions all your reactions.

Ways to free yourself from the five sources of suffering (10 to 11) :

10- When these five sources of suffering are still limited, you can eliminate them by developing their opposites. 11- Otherwise, you must resort to the practice of meditation. 

Conditionings (12 to 14) :

12- In the course of your life, the accumulation of your actions generates effects in the present that will themselves have consequences in the future. It is a chain of conditioning. 13- As long as causes persist, they continue to generate within you feelings of suffering throughout your existence. 14- Depending on whether these actions are appropriate or not, they produce joy or suffering. 

Human suffering (15 to 17) :

15- As soon as you discern reality and understand human life, you will find that the world is a source of suffering because we are all subject to the conflicts born of our relationships with the world, to changes, existential uneasiness and the conditioning of our past. 16- Nevertheless, you can and must avoid suffering which is not yet manifested. 17- The primary cause of this suffering, which you can avoid, is the identification between your consciousness that observes, i.e. the witness, and the material world as you perceive it, i.e. “what is seen”. 

The manifested world (18 to 19) :

18- The material world as you perceive it includes not only the natural external elements, but also your nervous system, which is no different.

Like everything else in existence, this nervous system responds to the three modalities that are the active, which translates into the motor system, the receptive, which translates into the sensory system, and the equilibrium, which translates into consciousness. This nervous system is a source of pleasure, but is also the source of your liberation. 19- The modalities of this manifestation of matter manifest themselves at all levels of the material world, whether they are subtle or coarse, whether they concern a particular element or are addressed to general notions.

The nervous system and consciousness (20 to 26) :

20- The part of you that becomes conscious is for its part pure consciousness. 21- Thus, in the end, the purpose of your nervous system is your release. 22- When you are “awake”, the world in its appearance disappears. But it nevertheless continues to exist for others. 23- If you are in an ordinary state and not a realized state, it is because you do not realize the existence of this consciousness in relation to your nervous system. 24- It is ignorance that is the cause of this confusion. 25- But when it disappears, it leaves room in the end for the awareness of this separation, so that the conscious observer, i.e. your part that becomes conscious, can emancipate itself from the exterior world and thus, no longer being subject to it, you free yourself from it. 26- It is by applying yourself to be constantly aware of it that you can truly achieve it.

The eight parts of yoga (27 to 29) :

27- In any case, your training is done in a gradual way. 

28- The practice of yoga exercises progressively brings you to eliminate the sources of discomfort. Thanks to this, your ability understand is refined and you can more easily distinguish between “What” perceives (i.e. consciousness) and what is perceived. The result is a clear perception. 

29- Yoga exercises are grouped in eight parts, which are: the general attitude, personal commitment, sitting, lengthening of the breath, control of the senses, concentration, meditation, state of unity. I will explain them one by one. 

General attitude (30 to 31 and 33 to 39) :

30- General attitude is based on five basic principles, which are: non-nuisance, sincerity, non-covetousness, desire for perfection and non-avidity. 31- They have a universal character because they do not depend on the way life, nor on the place, time or circumstances. 

35- Non-nuisance, when intensely lived, allows you to reduce all the hostile reactions around you. For example, friendship for others will trigger reactions of friendship around you. 

36- Sincerity creates appropriate reactions. Your relations with others become simpler. 

37- Non-covetousness develops in you the feeling of having the greatest riches.

38- Living with the desire to behave yourself perfectly and to have perfection as a goal leads you to feel great strength in your life. This is also true when you are not the slave of your sexuality or of your desires of any kind. 

39- Lack of avidity for material possessions leads you to appreciate the real meaning of existing in the present. Indeed, it allows you to not remain clinging to what you possess or to what you have experienced. You can “turn the page” and not be unnecessarily burdened. You are then freer to access new experiences and understand the true meaning of your existence. 

33- When you have thoughts that interfere with these attitudes, you need to practice developing contrary attitudes. 34- Disturbing thoughts and emotions, such as violence, are often the consequence of anger, delusion or impatience. Whether you are directly involved in them or whether you merely provoke them or even approve of them, these disturbing thoughts and emotions are sources of suffering and permanent blindness, whatever the intensity of their manifestation. However, by developing the opposite states through meditation, you can remedy them.

Personal commitment (32 and 40 to 45) :

32- Personal commitment is based on five guidelines: purity, contentment,  action, study, and trust. 

40- Purity does not apply only to physical hygiene, but also to the mental state. You must commit to diminishing the interferences that may bother you. 41- This will develop your ability to always be in a good mood, to concentrate easily and to be in direct contact with your deep consciousness, freed from past afflictions. 

42- By practicing contentment, you will develop a true feeling of deep happiness. 

43- From your regular practice of yoga exercises, all obstacles are eliminated and your body and all your sensory and motor apparatus acquire great vitality and therefore a more efficient functioning.

44- In-depth study, which can, among other things, be accompanied by practicing inner listening, gradually leads you to be more sensitive to the feeling of perfection and thus allows you to become more aware of your limitations.

45- By entirely trusting life, yourself and others, you can achieve a state of unity. 

Sitting postures (46 to 48) :

46- For the practice of the postures, you must make sure that you build them well by relaxing completely and settling down in a firm and solid way. Any tension must be eliminated. 47- The thought must be directed in the posture so as to be totally and firmly absorbed in it. This leads to a total identification with the essence of the posture. 48- Thanks to this work, you are less influenced by all external disturbances and you can discern the reconciliation of opposites.

The breath (49 to 53) :

49- Once this has been done, you can consciously regulate the breath to eliminate all the disturbances it may be subject to. Breathing movements include inhalation, exhalation and suspension. 50- It is also possible to focus your attention on the regions concerned by the breath, to become aware of its amplitude, its regularity, its rhythm. All this leads to the lengthening of the breath and makes it more subtle. 51- By continuing your practice, you access another plane which is accompanied by a particular state of consciousness. 52- You perceive with clarity the reality of objects, you are no longer disturbed. 53- Your mind, that is to say, your thoughts and your consciousness are ready to be directed.

The mastery of the senses (54) :

54- The mastery of your relationship with all that surrounds you takes place when you are able to become aware of the singularity of your sense organs and to dissociate yourself from their field of experience. Your senses are then perfectly controlled.

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CHAPTER THREE

THE POWERS

Continuation of the eight parts of yoga; The different states of consciousness (1 to 8) :

1- Concentration of your mind is achieved when all your senses can remain in sustained attention on the object of concentration. 

2- Meditation occurs when your concentration is permanent and all your thoughts are in exclusive relation to the object of your meditation. 

3- The state meditative unity with the object of the meditation occurs when you are entirely absorbed in your meditation and identify with its object. It is as if your own identity disappears in favour of the knowledge of the object.

4- The combination of these three states of concentration, meditation and unity engenders the state of identification which is perfect mastery of consciousness, it is meditation in full consciousness. 5- The practice of meditation in full consciousness on an object gives you a deep knowledge of this object, exactly as if you had yourself become the object. You live it fully and totally. This is so whatever the object of identification, object, person, place, event… 6- Training to experience this state is done in successive stages. 7- These last three stages, which are concentration, meditation, and the state of unity, concern a work of deepening the previous stages (general attitude, personal commitment, work of the breath, mastery of the senses). 8- While still being superficial in relation to the next stage of conscious meditation without any impression. 

The extinction mechanism (9 to 10) :

9- The process of extinction occurs when you are concentrated at a single point. In that case, being able to experience only one state at a time, you can only experience the state your concentration is focused on, and “any other state is extinguished”. 10- If you experience a state of positive calm, then your state prevails in that way. 

The progression (11 to 12) :

11- In the first stage of the meditation, complete attention is only possible for moments. 12- But with practice, your thoughts and consciousness progressively stabilize themselves until the time of absolute attention is equivalent to the time of distraction. Gradually you reach the point where there is only a continuous absorption in concentration. All distractions are then extinguished.

The consequences (13) :

13- It is all these transformations that explain the changes in your relationship to things and make you perceive the world differently. 

The objective reality (14) :

14- Nevertheless, there exists an essential reality linked to any object, independently of the appearance linked to your perception. This is so whatever the object, whatever the state it presents itself in and whatever the changes it may undergo.

The subjective reality (15 to 16) :

15- It is the diversity of experiences, paths followed, steps taken and destinies that explains why the perception of objects can be so different from one person to another. 16- Thanks to the practice of conscious meditation, it is possible for you to no longer be dependent on these differences and to directly perceive the intrinsic state of the object independently of its manifestation and beyond the notion of time.

We will now review a few possible applications of the use of meditation in full consciousness  (17 to 49) :

In communication: 

17- Usually there is confusion between the message, the intention and the belief. In this case, communication cannot take place under favourable conditions and leads to misunderstandings. When you develop the ability to be in a state of meditation and of very attentive listening, it is possible for you to be able to communicate fully by understanding the intention behind the language and by clearly expressing what you wish to make understood.

18- When you practice meditation in full consciousness on your behaviours, it leads you to become aware of their causes and thus to acquire knowledge of your own history.

19- By meditating in full consciousness on the key mechanisms of your own thoughts, you can fully understand the thoughts of others, 20- without nevertheless understanding their deeper meaning since it is beyond any observation.

21- When you meditate in full consciousness on the relationship between appearances and what causes them, you become aware of the difference between vision and perception and you achieve the ability to go unnoticed. The explanations just given for vision also explain that sound manifestations can be made imperceptible.

22- The time that separates a cause from its effects is variable. It depends on the nature of the causes and on the person responsible for them. The practice of meditation in full consciousness on this relationship allows you to know precisely the unfolding of effects and causes and even the time of your own death.

23- If you meditate consciously on qualities such as kindness, friendship, compassion, you can develop these qualities.

24- If you meditate on the strength, or on the specific attribute of the strength of an elephant, it helps you to develop this quality.

25- By focusing your attention on the force of life and maintaining a state of meditation in full consciousness with it, it is possible for you to perceive the subtlety of phenomena and what is hidden behind them.

26- Meditation on the sun brings you knowledge about the universe and all humanity. 27- On the moon, the knowledge of the interstellar order. 28- On the North Star, you will know the movement of the planets.

29- The practice of meditation on the navel region gives you the understanding of the functioning of the human body. 30- On the region of the throat, it gives you the understanding of the mechanisms of hunger and thirst and also allows you to suppress the sensations. 31- On the sensations related to the different states that come from the heart region allows you to acquire stability and emotional calm in all situations. 32- On the top of the skull, which symbolizes the source of superior intelligence, gives you great powers.

33- Note that all of the above may also be accessible to you through natural intuition.

34- Through fusional meditation on the heart, you access the understanding of the mind.

35- The faculty of perceiving the deep reality is often confused with the faculty of perceiving the subjective reality related to our perception of the world. Knowing that this perception is the mechanical result of our sensory-motor mechanisms. By listening and meditating on these mechanisms, you can understand what really perceives. 36- Thanks to this, you come with the skills of clear hearing, clear vision…

37- All abilities are obstacles in the path to the realization of happiness even if they are sought after by some.

38- By understanding the psychic mechanisms that bind a person and the means to undo them, it is possible to influence or even “possess” that person.

39- By mastering the sensory forces, it is possible to be insensitive to sensations that are unpleasant and painful as thorn bites, or to be able to rise above mud or water without being affected by them.

40- By controlling the forces linked to thermoregulation, it is possible to produce a great deal of heat.

41- Through the practice of meditation in full consciousness on the relationships that exist between the substrate of space and sounds, it is possible to develop extraordinary faculties of perception.

42- Through the practice of meditation in full consciousness on the relationship between the body and the substrate of space while identifying with the lightness of cotton you get the ability to move in space. 43- And together with the ability to move out of one’s body, by abolishing external agitation, what obscures your clear perception disappears.

44- Through the practice of meditation in full consciousness on the origin of matter in all its forms, from the most subtle to the grossest, as well as on their functions, you obtain total mastery of the manifested elements.

45- Thanks to this mastery you can then have incredible powers and have an indestructible body which reaches perfection. 46- Perfection which manifests itself through the beauty of the features, charm, strength and vigour.

47- Sensory mastery is obtained through the practice of meditation in full consciousness on the functioning mechanisms of the senses and the relationship they have with the mind (feeling of individuality) as well as their own vocation. 48- Then the faculties of the mind will be particularly fast and powerful and allow you to influence even the foundations of matter.

49- When you have a perfect understanding of the difference that exists between consciousness and the different mental processes that are always agitated and monopolized by the turmoil of life, it enables you to have a perfect mastery and complete knowledge of all that is manifested.

One last obstacle (50 to 51) :

50- But in order to reach the objectives of the practice of yoga and in particular the total freedom where any perception becomes clear and free from cause of error, you must detach yourself from all these powers which are obstacles.

51- Liking to be flattered and having the feeling of being superior to others are other causes that can hinder this realization and make you fall back into suffering. 

The faculty of discrimination : awakening (52 to 54) :

52- By practicing meditation in full consciousness on time and rhythms, you come to the knowledge that stems from discrimination. This faculty of discrimination allows you to perceive the differences between two objects that might appear similar in all points. 53- This implicit knowledge, born of the faculty of discrimination, is valid in all circumstances, concerns everything and allows you to reach lucidity. 54- Liberation manifests itself when you are in perfect harmony with your perceiving consciousness.

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CHAPTER FOUR 

THE LIBERATION (1 to 34) :

1-  All these skills (which have just been listed) can be innate. Otherwise, they are obtained through the use of certain plants, the repetition of incantations, the practice of asceticism or the practice of meditation in full consciousness.

2- The progression from one state to another is a natural process linked to the evolution of your own positive life forces. 3- This process of transformation does not consist in adding anything, but in removing the obstacles that block you in your evolution, just as the peasant cleans the irrigation canals to water his fields, where necessary, there is nothing to add, there is only to remove that which hinders the free flow of water.

4- The different states that you are brought to experience are only the result of your feeling of being a separate individual. 5- However, even if these states take many forms, they can all be controlled by the same state of meditation in full consciousness, 6- in which you are free from restrictive beliefs.

7- As soon as you become a yogi, your behaviours are no longer qualified as good or bad, they are perfectly adapted to the situation. They are neither black nor white, 8- while for others, behaviours are always a reaction to an inconspicuous motive that originates from past experiences.

9- Behaviour and memory are intimately linked, so whatever the age and place where you may have experienced an event, your behaviour is automatically updated by reflex. 10- Your behavioural reactions are always the same, because it is an automatic conditioning, inherent to this process. 11- But, as it is a relationship of cause and effect, as soon as the cause disappears, the conditioned reactions you had disappear with it. 12- Your destiny is forged and is inscribed in this succession of past and future times that do exist. 13- The becoming of your life is to be linked to the nature of all that is incarnated.

14- In every object there is a real principle, whatever its different appearances. 15- If you perceive them differently and not in their intrinsic reality it is because of the different states of consciousness in which you find yourself. 16- This means that the object exists independently of your perception. Otherwise, what would happen when you don’t perceive it any more? 17- You perceive an object differently according to your degree of interest, understanding and consciousness. 18- But you will always perceive your restlessness and emotions because of the immutability of your faculty of consciousness. 19- All of your sensory functions, your thinking, your memory are part of the process of perception. It is a tool and not the faculty of consciousness itself. 20- Indeed, this function of thought cannot be both at the same time, thoughts are not consciousness, they cannot be reflexive like consciousness. 21- If this were the case, there would be an over-imposition of consciousness and this would lead to confusion and over-imposition of memories.

22- The state in which you are faithfully reflects your level of consciousness when you are not connected to external objects but connected to your own consciousness. 23- In this case, when your state becomes impregnated with consciousness, it becomes all consciousness. 24- Do not forget that although you have accumulated innumerable conditionings, your experiences are at the service of consciousness.

25- As soon as you perceive these differences, doubts about the notions of witness and existence disappear. 26- By refining this faculty of discernment, your mind is then turned towards the ultimate realization. 27- Nevertheless, latent impressions may still emerge on the surface if you relax your attention. 28- These can be suppressed just like the other causes of suffering that we have already mentioned. 29- Then arises that state of consciousness and wholeness to the extent that you are totally disinterested, even in the highest states of meditation. 30- Thanks to this state of mind, all causes of suffering cease within you, 31- you benefit from an immeasurable knowledge that has no comparison with the limited knowledge. 32- Then, the successive transformations of the manifested states of matter come to an end having fulfilled their function. 33- This process, which was the fruit of a long maturation, comes to an end and becomes perceptible suddenly in a single instant. 34- When the ultimate goal of happiness is reached, the causes of division no longer disturb your mind. Your consciousness is established in its own identity, it is freedom.

Thus it comes to an end.