The key to enlightenment is finding out the truth within one's self.

When the chitta is purified, the soul is clarified therein and the prana of the universe dances at its command. These are the powers of the yogi.

The universe is fundamentally unified in its prana. It is the stuff of all things.

The study of physics yields one element of right knowledge about the natural world.

1. Energy (prana) is proportional to the frequency of its vibration.

This basic fact reveals much about the nature of reality and thus can guide the disciplined practitioner along the path to right knowledge. Within this most simple mathematical relationship is found the key to understanding not only the boundaries of the knowable, but also to revealing the utility of the unknowable.

The reality in which we live is so much inseparable from the nature of things that one can easily find the evidence of its unification if one knows where to look. For example, a high quality pair of polarized sunglasses will reveal puddles of color from black oil slicks on gray asphalt. Every schoolchild has seen the spectrum of colors produced by the white light of the sun as it is dispersed by the refraction in the prism. All of such experience constitutes competent evidence proving that the prana of light comprises some very definitive wave characteristics.

It is important to note however that light is not a wave. It has the definitive characteristics of a wave. But its true distinct nature is in its unity. Right knowledge of prana is accounted in the unity of all things. Hence light is unified as visible prana vibrating at a very high frequency. It is fundamentally quantized stuff.

This quantized nature exists in all things, even though things do not appear to be vibrating on the surface. Without the right sunglasses, the oil slicks appear black. This raises the substantial question as to what the color of the oil slick really is.

The vibrations of the prana of sight cannot be seen. But the vibrations of the prana of hearing can be heard.

There is a definite intersection between what is generally perceived as reality and what is visible. Without donning those polarized glasses, would the casual observer agree that the color of the oil slick is changing as it heats up under the morning sun? If one's constructs of reality are built upon one's experience of the prana of sight, its basis can be easily challenged with the right pair of sunglasses.

This knowledge of the prana of light supersedes the reality implied by the prana of our sight. Although people tend to rely heavily on this prana in order to formulate a conception of reality, it is in fact our sensible prana that is furthest from the source of vibrations. In contrast senses such as hearing and feeling are intimately connected to the source of their prana because the vibration frequencies induce resonances of the associated organs. Thus what is transmitted to the brain contains a complete replica of the associated wave. The eyes transmit a little bit about the frequency along with information about the intensity distributions.

Meditation on the true nature of seeing will reveal that the eyes are not in fact the organs of sight. They are merely instruments of such an organ and serve as nothing more than imaging optics and color sensitive detector arrays. These detectors are not capable of resonating at the vibrating frequencies of the light prana. The prana that remains (i.e. the energy that actually gets to the brain and formulates an image) is but a projection of the light prana upon a limited dimension of seeing. That is why the prana of sight can lead to indiscrimination and false knowledge about reality.

Nevertheless the prana of sight is our only sensible window to even a glimpse of the wide range of vibrating frequencies that comprise the universe. One must meditate carefully on the prana of sight to find its true meaning. Its meaning is not the same as the vision because not only has the vibrating frequency been lost, the range of real frequencies that comprise actual prana is beyond what the eyes can see.

While the eyes detect light in a very limited spectral range, the prana of light in fact has no fundamental limit on its frequency of vibration. Much prana is existing outside of sense perceptions. By meditating on the voids within the sensibilities the experienced yogi attains to the perception of them via alternative means. Along this path come amazing powers like hearing and seeing at a distance. These are the powers by which the luminous threads of existence are perceived. The senses no longer limit the accomplished yogi who has attained to the highest forms of samadhi.

The path of right knowledge leads to the samadhi “with discrimination.”

In order to progress beyond the state of samadhi where the thought sound, impressions remembered and its meaning are all mixed up in the chitta, the practitioner must be endowed with right knowledge so that the vrittis can be distilled to the true meaning. The vrittis that arise out of verbal delusion or indiscrimination are the painful obstructions. False knowledge leads not to discrimination, but to delusion. Verbal delusion can never restrain the chitta because such vrittis are the chaotic uprising within the unrestrained mind.

The yogi endowed with right knowledge, through practice, attains to the ability of discrimination. The memory is purified and ultimately even the impressions of the thought sound are distilled and quieted. When only the meaning of the thought object remains, all that is knowable becomes known. The physics underlying this process is of the same stuff. It is prana and hence has the same properties as all prana in the universe. It is the natural cycle of the unknown becoming known.

The science of Raja yoga facilitates this process through the discipline of discrimination in meditation. Only the unknowable lies outside of what becomes accessible to the yogi who progresses beyond this state, suppressing even the impression of discrimination. In this right knowledge lies the ability to control the prana of the purified meaning so that even the utility of the unknowable is within reach. The disciple who meditates on the unknowable, and with practice achieves the state “without discrimination,” will discover great practical applications even in the realm of that which cannot be known.

Ultimately one must find the truth within oneself. The path of experience is the only way to truly reach enlightenment.

The nature of the soul is always within the scope of that which can be known.

The prana of true self is one with the universe as is all prana. When the chitta is quieted so that the vibrations of the soul resonate therein, the soul is in touch with its own prana and one's true karma is manifest.

The zen of meditation

Success in meditation requires that the seed of the unknowable be allowed to germinate and ultimately to flower. It can be difficult to accept the nature of the unknowable. Sometimes it appears to be merely unknown. While the attaining to knowledge causes the unknown to changed into the known, all truth that comes to the yogi is within the realm of the knowable.

Knowledge is not gained along the path to enlightenment unless the memory and even the thought sound have been purified. Knowledge comes when only the meaning remains in the resonance of the chitta. The unknowable does not venture into this realm. It is however quite familiar to the experienced yogi who has attained to the seedless samadhi.

Conversely the vrittis of verbal delusion lead to a dangerous place where that which is known becomes confused with the unknowable. That which cannot be known does not change into the known. It changes into enlightentment. This enlightenment is beyond knowledge. It exists in the seedless samadhi where even the impressions of knowledge have subsided.

Self-realization through the release of blocked prana

The path to enlightenment is never dark to the yogi who maintains vigilance over the prana of feeling. The wise disciple learns quickly that the pain bearing obstructions can be quite literally interpreted. The pain will inevitably arise whenever the prana is blocked and karma is suppressed. The states lacking discrimination are the lowest forms of samadhi and thus are quite close to the physical plane. Hence these states are coupled to pain and discomfort on the physical plane.

By seeking out the centers of pain and discomfort, the points at which the prana is blocked can be identified. Careful examination will show that these centers correspond to accupuncture points on the channel where the energy blockage has occurred. As the yogi progresses in meditation, these energy blockages are naturally released and the associated pain disappears.

The experienced practitioner meditates in an upright position where the spinal column is fully supported in its natural, relaxed state. Only in this position can the Sushumna open and awaken the prana of spirit (Kundalini) as it rises through this harmoniously balanced path to the brain.

It is good to practice Hatha yoga in order to properly support the Sushumna so that it can open during meditation. For those inexperienced at Hatha yoga it is helpful to arrange seating for the meditation with proper back support. It is important to support the lumbar region and upper back support is also good. This support can be provided by applying pressure to key accupuncture points along the bladder meridian as would be proposed by Chinese medicine. More advanced practitioners may find that applying pressure to the accupuncture points along the governing vessel. Supporting points along both of these key energy channels is always good.

Seated comfortably, with the spinal column properly supported, the disciple is prepared to experience the samadhi associated with the opening of the Sushumna and the rise of the Kundalini within it. Even experienced practitioners will be amazed at the effectiveness of the audio mantras posted here to cause delightful trance states in sustained meditation on pure modifications with right knowledge.

Raja yoga and the science of enlightenment
Glossary