The Story of Veetahavya Sri Swami Sivananda Now I shall tell you another path that leads to Moksha. O valiant Rama! listen to it with rapt attention. A great Tapaswin, named Veetahavya, formerly dwelt in the Vindhya hills. In course of time, he grew dissatisfied with the ritual acts, which serve only to bewilder men and which are the causes of the diseases and difficulties of men. He gave up the practice of making his offerings to fire. He wanted to attain Nirvikalpa Samadhi. He built a hut of leaves with the branches of plantain trees. He spread in it his seat of deerskin. He sat there in the Padmasana posture with his legs crossed upon each other and placed his two hands on his two heels. He closed his eyes. He gradually withdrew the mind from the external objects, rendered it steady, and eventually controlled it firmly in his heart. “He reflected within himself thus: ‘I controlled my mind but it is again agitated by Prana. It floats in the air like a dried leaf tossed by the wind. It impels the external organs as a charioteer drives his horses and is propelled by them in turn to their different objects. It runs from one object to another, just as a monkey jumps from one tree to another. I try to stop its course, but it runs towards objects. It pursues them with avidity and eagerness. The five organs of knowledge are mere avenues of the mind. I am the seer. I am the silent witness. “ ‘O, my wicked and wretched organs, why do you in vain entangle yourself in miseries and troubles? Why are you so senseless as to roll on restlessly? I am pure Consciousness. I kept company with the mind and the senses and so I had my downfall. The all-knowing soul knows well the eyes and ears, but these organs cannot know the internal soul. Knowledge will never come in close contact with the organs. They are like Brahmins and outcastes, the cat and rat, the mongoose and cobra. O mind! why do you wander about aimlessly like a strolling street-dog? O perverted intelligence! you have mistaken this perishable body for the immortal Self through Ahamkara. Do not confound the “I” with the body and objects. Annihilate the sense of separateness that arises from the delusion of Ahamkara. O mind! just as darkness vanishes before the sun, so also you will disappear soon through spiritual enquiry. O mind! you have decided now to tread the path of Truth and start Atmic enquiry. The present course is really a laudable one. You will soon enjoy the eternal bliss of the soul.’ “Through this enquiry, Veetahavya firmly controlled the mind, the senses and the Prana. He gazed at the tip of the nose. His body became motionless. His breathing stopped. He then passed three hundred years in Samadhi as if it was a moment. Even the loud roaring of lions, the dreadful noise of thunder, and the shouting of hunters could not wake him up from his Samadhi. His body was buried up to his shoulders under sand which was heaped upon him by the floods. Awaking from his Samadhi, he found that his body was buried under the sand. There was no free motion of Prana. Therefore, there was no motion in the body. He entered the mind and found that he had spent a hundred years as a Tapaswin on the slopes of the Kailas hills, then as a Vidyadhara for another hundred years, as Devendra in Devaloka for five Yugas, then as Ganesha, the son of Shiva. Through the divine vision, Veetahavya was able to observe the events of his former lives. He had knowledge of the three periods of time—the past, present and future. “Veetahavya wanted to lift his body out of the heap of sand in which it was buried. He went to the sun with his subtle body  in order to call Pingala to remove the sand that was accumulated around his body. Pingala entered the Vindhya grove in the form of a cloud. The cloud assumed the form of a big elephant. This elephant removed the earth and sand. Pingala then went back to his original abode. The subtle body of the Muni entered the gross body and vivified it. The Muni took a bath and worshipped the sun. Afterwards he passed some time on the banks of the river. He had no attraction for worldly objects. He possessed self-restraint, benevolence, love, compassion, serenity, mercy, contentment, kindness, wisdom and internal bliss. “Veetahavya soliloquised thus: ‘Till now, I have been controlling all my senses. Now I will enter into Nirvikalpa Samadhi and remain as immovable as a rock. I will merge myself in the ocean of bliss or Absolute Consciousness. I will abide in my soul. I shall be like one who is in deep sleep. I will be dead to the world. I will have no consciousness of the world. Though in deep sleep, I shall be like one awake in this world. I will be fully conscious of my own Swaroopa. I will have perfect awareness. I will enjoy the bliss of Turiya wherein there is no heterogeneity.. I will drink the homogeneous essence of Brahman.’ “Having reflected thus, he sat in meditation. He was in Samadhi for six days and nights. He enjoyed the eternal bliss of the Soul and became a Jivanmukta. He freed himself from the round of births and deaths, and the pairs of opposites. “He now wanted to attain the state of Videhamukti (disembodied salvation). He entered a mountain cave, sat in Padmasana and reflected within himself thus: ‘O desires! I take leave of you now. I enjoyed the material pleasures through you. I have become desireless now and enjoy peace. O anger! you helped me in protecting me from wicked people. I bid you goodbye. I have attained peace of mind now. I have found out all your tricks. O enjoyment!

Counting One’s Blessings And Good Fortune Beloved Immortal Atman! To be able to be here at the Ashram is an experience for which many are yearning day and night, and to get it even for a brief period of a few days people undertake arduous journeys. They come from far nooks and corners of India and think their life has now become fulfilled when they come to this sacred place. A dream has come true, and when they go back, they are ever cherishing the memory of their visit to this sacred place. Fortunate are those who dwell for a longer period of time, and fortunate are those who have come into the orbit of the spiritual influence of Gurudev’s spiritual teachings. To count one’s blessings and good fortune and to derive maximum benefit out of it is wisdom. But to focus attention upon what one does not have and what someone else has and to bemoan some imaginary loss is un-wisdom. It deprives one of all the advantages that come from dwelling upon what one has already—all the great graces, propitious circumstances and good fortune worth rejoicing over. It is a trick of the mind to long for what one does not have—a trick which deprives oneself of the immediate and immense advantage that one could obtain. God might have given us a human birth, intelligence, good health and many opportunities that might include sound, sight, hearing and a healthy body. We might not be crippled, deaf, blind or handicapped, but is this remembered? There are millions who have to put up a brave struggle to overcome immense handicaps that cut off part of life from their experience, but despite that they bravely struggle to overcome the handicap and manage to make do. But then, a great part of their energy potential is unfortunately diverted into overcoming this immense handicap. When this necessity is not there in our life, when we are sound of body and limbs—and thank God, all our senses are functioning—that is the time to be wise and to utilise our active faculties in a gainful manner to bless ourselves. Lord Buddha tells his followers, “Rely upon yourself; do not always depend upon external agencies—be they scriptures, external images or any other things or persons. You may take their help, but rely upon yourself first and foremost.” In this he was saying something identical to Lord Krishna who said, “The child has to breathe for itself.” Watch how a little infant struggles against the helpless position on its back and how over days and weeks it learns to turn onto its stomach and later gets the ability to turn to the right and left. Thus the process goes on, and by constant attempts it overcomes all its inabilities and then begins to crawl. It is a fascinating thing to see how the helpless new-born infant gradually develops and soon is seen not only running, but competing in the Olympics! It is not the mother or the father that initiates it; it is all self-learned. In that way, life should be understood to be a process of making maximum use of those factors that we already have been endowed with. Then, more are given! Gurudev, after writing three hundred books on all aspects of Yoga, ultimately said, “Enquire who am I, know thyself and be free.” He did not say that he will enquire who you are and he will know you and then tell you, but he said, “Enquire who am I. Do it yourself, carry on this enquiry and know thyself.” If someone else knows the Atman, then I am not benefited. It is I who has to enquire; it is I who has to know myself and become free. Gurudev said, “If you are serious, you will do it,” but the vast majority of people do not do it, and so they remain stuck at square one. Whatever they have been thinking about themselves from birth, that they continue to think. This means that they are content to be confirmed in their own bondage, in their own darkened state. They do not want to do what is necessary to become liberated from that limitation. Gurudev gave us the quintessence of what he had written in the “Twenty Important Spiritual Instructions,” and he instructed us there in what we must do. The “Twenty Important Spiritual Instructions” are very practical and very direct, and if we take recourse to them, then we will find fetters falling away and problems vanishing and the upward ascent commences! The first thing that you must do when the day dawns is to enquire, “Who am I. Am I this perishable cage of flesh and bones? Am I the restless mind and limited intellect? No, I am not! I am the ever-pure, ever-free, ever-perfect, all-full Atman.” Start the day by contacting your inner being, going back into your centre, not moving away from it and shining with the awareness of your higher Self which is eternal, beginningless and endless, ever-free, with no limitations. If this is done at the starting point of each day, then who can stop you from transcending the limitations of this little self and entering into peace? Hari Om.

Prerequisites of Spiritual Sadhana Sri Swami Sivananda I will dwell here upon the main qualifications necessary for launching upon the actual Sadhana. All the ancient saints, seers, men of God that have had intuitive experience of the Truth have been declaring to all mankind the great bliss, the vast power and knowledge that can be experienced if only man would turn from sensual sinful life and strive for the higher divine life. Yet we see today that man is as much immersed—if not more—in worldliness as he was centuries ago and the state of mankind is as apathetic and lethargic towards these questions of a life in the spirit as it was at the beginning of creation. Why is it that in spite of the clarion call of very many great seers, the confident assurance of the scriptures, the repeated experiences of man himself in failing miserably to attain happiness amidst external physical world, man is again and again being deceived? Why is it that man has not yet learnt to take to Sadhana? We read hundreds of spiritual books; we attend discourses; we convene gatherings as during the Sadhana Week. After years of intense study of spiritual hooks, contact with saints, after hearing these things again and again, yet man does not actually do anything. Because he does not have a deep and abiding faith in the admonitions of saints, in the scriptures, in the words of those who have trodden the path and attained bliss. His faith in external objects is something more real to him. If only man did really believe in these great ones he would certainly be induced to act up to their words. It is this basic lack of faith in man that is at the root of his failure to do Sadhana. Sadhana is necessary; but man will not do it because he does not really believe in its necessity. Man believes that for his happiness money is required. Man believes that if only he will get a  good job he will get money. Man believes that if he has good college education he will get this job; and through that money; and through that, happiness that he desires. Believing in it every parent sends his child to school and from a young age he is taught to believe that if he passes his examinations creditably he will get a good job, salary, motor cars, etc. The child believes in the words; he studies, passes the examinations and the remuneration he expects comes. Because he had a feeling, because he thought all these things were necessary he desired them. But ultimately, of course, it is the unfortunate experience of all men that this happiness they get is mixed up more than tenfold with pain. Man gets an anna of happiness and with it fifteen annas of pain, suffering, for which he did not bargain when he first set about searching for this happiness. Thus if man has faith in spiritual course of action he will act up to it. Lacking this faith he does not do Sadhana. If a man has to take up to Sadhana, if he really wants to obtain this bliss which is not mixed with pain, he will certainly have to repose faith. It may be called blind faith; but there is nothing like blind faith because all things on this earth go upon faith only and if man lives today it is on account of mutual trust and faith. A ten rupee note is a piece of paper and it is because you have the Asoka Chakra ensign on it, it will immediately get you whatever you want if presented at the bazaar. Because you have the faith in this piece of paper. If you do not have faith upon this paper, you would not have the confidence to start from the house; you would never be sure of reaching your destination. The doctor gives you a prescription on a piece of paper. If you do not have faith you will not take it from him. But the faith upon which all society is based makes you take his word, pay him money for his advice, take it to the chemist, get the medicine and you are cured. The entire social structure and order upon which mankind smoothly runs is based upon faith and trust. When you are prepared to put faith in mankind which is but a passing phenomena—those in whom you put your faith are dying before your eyes—when you are prepared to put faith upon these passing entities like mankind, why should you not put faith upon the very Creator of these things? Having first of all full faith in the words of the seers and known the necessity of Sadhana, what is the procedure, what is to be done next? You may have faith. Thousands of well-wishers may suggest good lines of action for your welfare and you may believe in them fully. If you do not put them into practice—if you do not begin to translate them into function—they will ever remain plans in the blueprint stage. If you don’t set about procuring money, cement, bricks, various other building materials and labour, the whole construction will remain in blue-print only. It will not see the light of the day. After faith in Sadhana comes practice. You must set about doing. No question of believing. A belief must become an act. One must set about doing. Having reposed faith in the words of sages, you begin doing Sadhana. Once you commence Sadhana, the next important thing you should bear in mind is you should not easily give it up. Perseverance is of the utmost importance. All processes in this universe are gradual. They have got stages. Agriculture is gradual; it takes twelve months. You have to sow, water the field, cut out the weeds, and in course of time you will be able to take the grain. If you are impatient—if you sow the seed and as soon as it sprouts

Qualifications Of A Yogic Student Sri Swami Sivananda The Yogic student must have faith, devotion to Guru and the Lord. He must have faith in the teachings of his Guru and in Yogic scriptures. He must have intense aspiration and dispassion. Faith, aspiration and dispassion are the three important qualities of a Yogic student. Non-violence, truthfulness and celibacy are the three fundamental virtues. The Yogic student must be gentle, simple, humble and noble. He must be free from crookedness, cunningness, diplomacy, double-dealing, harshness, crude nature, greed and egoism. Selflessness and Cosmic Love: He must have the spirit of selfless service. He must serve the poor and the sick. He must share whatever he has with others. He must have cosmic love. He must love all. He must have all-embracing love. He must cultivate this again and again. He must be serene. The Divine Light will dawn in a serene mind only. He must be non-violent, truthful and non-covetous. He must adapt the golden medium or the middle path. Purity and Self-restraint: He must observe perfect celibacy or he must lead a well-regulated, disciplined life. He must be moderate in everything. He must lead a contented life. He must have perfect self-restraint. He must gradually discipline the senses and keep them under subjugation. He must speak gently, sweetly and truthfully. He must not use vulgar words or harsh words. He must give up intoxicants, liquor and smoking. He must take vegetarian food. There is much nutrition in milk, milk-products, nuts, etc. Animal diet excites the passion and makes the mind turbulent. Virtues for Rapid Progress: He must possess adaptability, courage, mercy, generosity, tolerance, patience, perseverance, sincerity and complacency. He must be earnest, vigilant and diligent. He must have intense faith, application, tenacity and endurance. He must stick to his ideal and goal. He must be ever cheerful. Cheerfulness is a powerful tonic of the mind. He must have discrimination, fiery determination and firm resolve. He must stick to his resolves. He must be regular in his practice. Regularity is of paramount importance for success in Yoga. He must have equanimity, fortitude and forbearance. He must have manliness and mannerliness. His speech must agree with his thought, and his speech must agree with his action. He must practise introspection and analysis daily. He must give up backbiting and boasting. He must annihilate laziness. He should eradicate evil habits. Positive Overcomes Negative: In the early morning meditate on ‘courage’ for ten minutes. Mentally repeat ‘OM Courage’ when you work and move with people. Feel ‘I am courageous, I am becoming more and more courageous.’ You will gradually develop courage. You can develop any virtue through meditation. Concentrate in cultivating two or three important virtues such as truthfulness, mercy, humility, courage. All other virtues will cling to you by themselves. Nil desperandum. Never despair. Be hopeful always. Persist in your practice. You will eventually succeed. Positive always overcomes the negative. Develop love: hatred will vanish. Cultivate courage: timidity will disappear. This is the method of Pratipaksha Bhavana (cultivating counter thoughts or opposite qualities). The tendency of the mind is always to move downwards. It would rather revel in darkness and multiply and die there, than come and live for a short time in the sunshine, like flowers. Man’s mind is something like the house-fly. Of course, sometimes, if some sweet-smelling object is kept, it may perch upon it for a moment. But the next moment it would prefer to alight upon a dung-heap. Its nature is there. So, perhaps, a nice tune might attract your attention for a while, but the next moment if something is given, to which it is accustomed always, this house-fly of the human mind at once goes and sits upon that. It is used to frivolities, mere flippancies. It is used to taunt and give torment to others. When a very delicious dish is put before it, it forgets the spiritual path and alights upon it. Mind is ever restless, never stays on a fixed point for a considerable period. It jumps hither and thither. Mind is ever changing and oscillating. Its wandering habit manifests itself in various ways. The mind in the vast majority of persons has been allowed to run wild and follow its own sweet will, inclination and desires. The mind of worldly persons is gross; it is unfit for concentration, self-analysis and introspection. Rajasic mind is restless and turbulent: it agitates the body and the senses and makes them subject to foreign influences. An aspirant’s mind is calm, collected, sharp and subtle. A well-disciplined mind alone constitutes the powerful process of reaching the highest state of liberation. Spiritual enquiry must be set afloat in the mind. The Uttama Adhikari, who is ever ardent, silent and serene due to the dawn of proper knowledge, ever the same among the diverse men of the world, undisturbed by the distracted activities of the workaday world, calm and peaceful, withdrawn himself from the bustle of life, unmindful of what is happening on earth, disinterested either in this or that, indifferent to the pleasures of a so-called successful life,—that is really fit indeed to receive the ultimate Wisdom of the Lord and the Truth. Even if there is the slightest desire lurking inside other than for the realisation of the Divine, that person will not be able to comprehend the true import of the Upanishadic teachings or the instruction by the spiritual teacher. He will have thousand doubts and distractions in the mind that make impossible all spiritual activity.

How To Develop The Will Power Sri Swami Sivananda Attention, power of endurance, overcoming aversion, dislikes and irritations, fortitude in suffering, TAPAS (austerities such as standing on one foot, sitting in the hot sun) or PANCHAGNI TAPAS before five fires, standing in cold water in piercing winter, raising the hands above and keeping in the same position for an hour, fasting, patience, command of temper, forbearance, clemency, mental power of endurance, firmness in meeting danger, power of resistance or attack, SATYAGRAHA, keeping up daily diary—all pave a long way in developing the will. One should patiently hear the words of others even though they are not interesting and charming. He should not fret and fume. Patient hearing develops will and wins the hearts of others. One should do actions or tasks that are uninteresting. This also develops the will-power. The actions that are not interesting will become interesting after sometime. Never complain against bad environments. Create your own mental world wherever you remain and wherever you go. There are some difficulties and disadvantages wherever you go. If the mind deludes you at every moment and at every step, try to overcome the obstacles and difficulties by suitable means. Do not try to run away from bad, unfavourable environments. God has placed you there to make you grow quickly. If you get all sorts of comforts in a place, you will not grow strong. Your mind will be puzzled in a new place when you cannot get these comforts. Therefore, make the best use of all places. Never complain against surroundings and environments. Live in your own mental world. Nothing can upset your mind. You will find RAGA-DWESHA even in the eternal snowy regions of the Himalayas, near Gangotri. You cannot get an ideal place and ideal surroundings in any part of the world. Kashmir is very cool, the scenery is very enchanting but PISSUS (small insects like flies) trouble you at night, you cannot sleep. Banaras is a centre of Sanskrit learning but it is famous for hot winds in summer. Uttarakasi in the Himalayas is beautiful but you cannot get vegetables or fruits there; the cold is so very biting in winter. This world is a relative plane of good and evil. Remember this point at all times. Try to live happily in any place, under any condition. You will become a strong and dynamic personality. This is a great secret, keep this in your pocket and unlock the Elysian Regions. You can get sanguine success in any undertaking. You can conquer any difficulty. The practice of concentration is of great help to strengthen the will. You must have an intelligent understanding of the habits of the mind. How it wanders and how it operates! You must know easy and effective methods to control the wandering of the mind. The practice of thought-culture, the practice of concentration, the practice of memory-culture, are all allied subjects. All these are of immense help in the practice of will-culture. You cannot draw a line of demarcation to denote where the practice of concentration or memory culture ends and the practice of will-culture begins. There is no hard and fast rule. Mr. Gladstone and Mr. Balfour could go to deep sleep the moment they went to bed through mere willing. They had such a strong will. Even Mahatma Gandhi had this practice. They could get up in the morning at any time they want, to the very minute. The subconscious mind is their obedient servant. It would wake them up at the very second. Every one of you should develop this habit through will and become a Gandhi, a Gladstone or a Balfour. Generally, the vast majority of persons simply roll in their beds for hours together and do not get sound sleep even for half an hour. It is the quality of sleep and not the  quantity that gives refreshment. Sound sleep for even an hour is quite sufficient to refresh the body and revitalise the mind. The moment you go to bed, simply relax the mind and give the suggestion “I will have good sleep now.” Don’t think of anything. Napoleon had this habit. Even when the bugle was blowing and the drums were beating on the battlefield, he would be snoring. His subconscious mind would wake him up at the very second he wanted to get up. With a cool mind Napoleon would appear like a lion on the battlefield. One should train himself to sleep in running cars, trains and when moving in the aeroplanes when in a sitting posture. This practice is of immense help for busy medical practitioners, advocates and businessmen, who have to do immense work daily and a good deal of travelling. Life has become so very complex nowadays that busy people do not find time to get enough sleep. Whenever they find some leisure, even for five minutes, they should close their eyes in any place and go to sleep for a short time. This would give great rest. They can continue their further activities. This kind of practice is a blessing to busy people. Their nerves are under great tension and pressure. By relaxing them every now and then, they could refresh themselves and keep quite fit for further activities. One should be able to sleep on the platforms of Howrah or Bombay railway stations, when trains are moving at all times. This is a wonderful practice that gives immense strength. Dr. Annie Besant used to write editorial columns, when moving in the cars. There are some busy doctors who read newspaper even when they are in the water closet. They keep their mind fully occupied. Those who want to become magnetic and dynamic personalities or prodigies should utilise every second to the best possible advantage and should try to grow mentally, morally and spiritually every second. Idle gossiping should be given up entirely. Every one of us should realise the value of time. Will is bound to become dynamic if one

Integral Yoga Sri Swami Sivananda The Yoga of the Bhagavad Gita may be called the Integral Yoga or the Yoga of the imperishable Absolute. It is not a one-sided Yoga, but the Yoga-all. It includes all the Yogas in itself. It is a means for the grand fulfilment of life, the consummation of all purposes, the perfection of being. The Gita aims at a thorough transformation and integration of every side of life through the unfoldment of the higher consciousness. It shows the way of attuning oneself with the Infinite at every step, at every stage of life, with the possibilities given at that particular stage. It is possible for everyone to become a Yogi, if only one would not yield to the dictates of the lower impulses and would abandon conceit. Before actually attempting to step into the portals of Yoga, the aspirant has to bear in mind that none who is subject to the assaults of anger, whatever the reason, none who is lusting for name, fame, power and transitory pleasure, none who hugs delusion and worships flesh and mammon, none who would not be humble through the spiritual knowledge, none who thinks that there is nothing more than this world of sense-beclouded intellect—no such person can achieve success in Yoga. With these ideals in sight, while attempting to acquire these qualifications one might seek to tread the path of Yoga in any vocation of life. Every act should be directed in the light of necessary experience and expression of the inward urge to serve the Lord in the creation in this Universe. No act should be performed for the selfish satisfaction of any individual but for the adoration of God with the love that inundates all impurities from the heart. How the Yogas Are Interrelated Smarana Yoga is the invariable concomitant of every form of love of God. The aspirant waves the lights of his duties prescribed in life before the Purusha in absolute self-dedication and detachment. When the Lord is constantly remembered in all processes of activity in life every action then becomes Yoga (Smarana Yoga or the Yoga of Remembrance). Action, feeling, willing and understanding which are the main aspects in which life manifests itself have to be sublimated to the divine essence. Thus Karma Yoga could be performed as the Yoga of Action, Bhakti Yoga as the Yoga of Feeling, Raja Yoga as the Yoga of Willing and Jnana Yoga as the Yoga of Understanding. No one can be a Yogi of any isolated aspect of life; there is no such thing at all. Advancement along any line of Yoga at once means a parallel advancement along the other lines also. Perfection in any Yoga is perfection in all the Yogas. There is really one Yoga, the Brahma Yoga and all Yogas mean the same thing. It is not possible to be a perfect Karma Yogi without being a Bhagavat-bhakta, or a Sthita-Prajna or a Gunatita. No one is a mere doer, a mere feeler, or a mere willing or an exclusively comprehending agent. Everyone has an element of all these, but in some, a particular element preponderates, and they take to that attitude or faculty as the means to perfection, while not being opposed to other means. Buddhi Yoga A Karma Yogi, indeed, everyone in the world can be and has to be as long as the appendage of the body is there. All acts of Karmas become Yoga when they are continuously rooted in what is termed in the Gita as the Buddhi Yoga or the Yoga of Understanding, which keeps one free from delusion and in touch with the divine Consciousness. Smarana (remembrance) comes under Buddhi Yoga. Vichara (Discrimination) too, comes under Buddhi Yoga. Buddhi Yoga is the foundation of even Dhyana Yoga. With this as support, the activities of life can be exalted to the fruitfulness of being the means of attaining perfection. The immediate reality in life is what presents itself as the physical body. It is the task of the seeker to spiritualise its movements either through Isvra-arpana-bhava, Atma-nivedana-bhava (Nimittabhava), or Sakshi-bhava. When the actions are spiritualised, the feelings get ready for transformation. When the inner feelings are mastered the aspirant enters into profound meditation (Nididhyasana) through the surge of his pure emotions. Yoga of Will and Knowledge Others who are of mystic temperament exercise their powerful will, restrain the waves of the vital energies and of the psyche, and fix the converged and the transmuted will in the supreme Consciousness, thus dissolving their own individual consciousness therein. Hard enough is this to practise. Giants on the spiritual path follow this method—the Yoga of the will—while some rarer, finer and more purified temperaments which, with their excellent transparency reflect the light of the inner consciousness in their attitude and actions, follow the metempirical path of knowledge or Understanding. They combine in them the means and the end in one embrace, the whole existence dissolved in the Love of the Absolute and being absorbed in the Absolute, exist as the Absolute. That is the final end, the culmination of all Yogas. The aspirant should however, remember that this glorious achievement is not easy. A thorough cleansing of the impurities is necessary. Purification is the first  step. The virtues enumerated in the Gita, especially in the thirteenth and the sixteenth chapters, have to be practised and cultivated in preparation of the higher Yoga, the characteristics of which have been described in the second, the twelfth and the fourteenth chapters, especially. A spotless character is absolutely necessary. The conduct of the aspirant should be exemplary. The heart should be pure and the intellect bright and undeluded. Then the integral Yoga or the Yoga of synthesis as taught in the Bhagavad Gita can be practised.