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Chapter 1: Dropping the Artificial Mind

What is the art of liberation? The art of liberation is nothing but the art of de-hypnosis: how to drop this hypnotic state of mind; how to become unconditioned; how to look at reality without any idea creating a barrier between you and the real; how to simply see without any desires in the eyes; how simply to be without any motivation. That’s all Yoga is about. Then suddenly that which is inside you, and has always been inside you from the very beginning, is revealed.

The first sutra:

Janmausadhi-mantra-tapah-samadhijah siddhayah.

The powers are revealed at birth.

This is a very pregnant sutra, and I have not yet come across a right commentary about this sutra. It is so pregnant that unless you penetrate it to the very core, you will not be able to understand it.

The powers are revealed at birth, or acquired through drugs, repeating sacred words, austerities, or samadhi.

Whatsoever you are is revealed at birth without any effort. Every child, while he is being born, knows the truth, because he has not yet been hypnotized. He has no desires; he is still innocent, virgin, not corrupted by any intention. His attention is pure, unfocused. The child is naturally meditative. He is in a sort of samadhi; he’s coming out of the womb of existence. His life river is yet absolutely fresh, just from the source. He knows the truth, but he does not know that he knows. He knows it, not knowing that he knows it. The knowledge is absolutely simple. How can he know that he knows? - because there has never been a moment of not knowing. To feel as if you know something, you have to have some experience of non-knowledge. Without ignorance you cannot feel knowledge. Without darkness you cannot see stars. In the day you can’t see the stars because it’s all light. In the night you see the stars because it is all dark; contrast is needed. A child is born in perfect light: he cannot feel that this is light. To feel it, he will have to pass through the experience of darkness. Then he will be able to compare and see, and know that he knows. His knowledge is not yet aware. It is innocent. It is simply there, as a matter of fact. And he is not separate from his knowledge; he is his knowledge. He has no mind, he has simple being.

What Patanjali is saying is this: what you are seeking you had known before. Not knowing it, you had known it before. Otherwise, there would be no way to seek it because we can only seek something which we have known in some way - maybe very dimly, vaguely. Maybe the awareness was not clear: it was clouded in mist; but how can you seek something which you have not known before? How can you seek ? How can you seek bliss? How can you seek truth? How can you seek the self, the supreme self? You must have tasted something of it, and that taste, the memory of that taste is still treasured somewhere within your being. You are missing something; that’s why search, seeking arises.

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