Weather Magic, Witch Hunts and Alchemical Symbols in Science and Magic (Part 2 of 2)

 

Nonetheless moving onward with the Yoga Sutras.

"In the next form, you contemplate the tanmatras, or subtle elements. Here there is no concrete object to see. You contemplate something abstract like white or red or love or beauty. Because they are abstract, a normal person cannot understand what redness or love is without the help of a concrete object. But if you are able to contemplate and understand the concrete objects well, your mind gets the capacity to understand the abstract things even without concrete objects. Then you rise above time and space also. This samadhi is called savicara, or with reflection. 

Further on, we go into the still subtler one in which even the discrimination or reflection is not there. You don't use the intellect here, but you contemplate just the tranquil mind itself. In that you get a joy which is called sa-ananda samadhi, or the blissful samadhi. There is only joy there and no reasoning or reflection. 

In the fourth samadhi, even that ananda is not there but just awareness of individuality. You contemplate the "I-ness." You are just there and you are aware of nothing else. It's called sa-asmita samadhi, with egoity. It's impossible to visualize what that could be, but still, let us understand theoretically at least. In sa-asmita samadhi, the samskaras are still in the mind in their seed form. Even though you are only aware of the "I," the samskaras are still buried in the mind." 

I believe this to be the best samadhi to use while actually doing magic for it is the impressions which lead to the magic however as I have mentioned I think it is more effective if one reach the highest state first.

Samprajnata samadhi is a process of going inward-not evolution, but involution. Originally, the world, or Prakrti, was unmanifested, or avyakta. When it begins to manifest, the ego comes in first, then the individuality and then the mind. Then, from the mind you get into the tanmatras, then the gross elements. That is the natural evolution.

In Yogic meditation we experience the involution. It could be called the creation and destruction. But, actually, there is nothing created in you; nor is anything destroyed. As the Bhagavad Gita explains, the unmanifest appears as manifest and then returns to the unmanifest. What we see outside is the manifested, the in-between. That is what we call the creation. That's why, according to Yoga, we don't say God created anything. Yoga says God is just the pure consciousness. And Prakrti is also there, its nature being to evolve and then dissolve.

Prakrti in the unmanifested condition has both matter and force, which are inseparable like fire and heat. Without fire there is no heat; without heat there is no fire. When the nature is in an unmanifested condition, the force is dormant or static; for example, when a dynamo doesn't revolve, no electricity is produced. But the moment the motor starts rotating, It produces electricity.

This force, or prana, has three constituents called the gunas: sattva, rajas and tamas-tranquility, activity and inertia. When all three qualities are in equilibrium, they do not affect the matter. But once there is a little disturbance in the gunas, it creates motion in the matter, which gives rise to all kinds of forms. That is how the entire universe appears, the sky, the earth, the fire, the air and all the elements are created. So the One that is unmanifested slowly evolves Itself and ultimately we see the concrete forms."

So now let me relate the three gunas in relation to weather magic. Tranquility is necessary in order to get into the highest stage of samadhi, motion is created when you think of creating the weather in which you create and the inertia is the weather itself finally in motion, it is a release of the energy in which you have built up through magnetic and electrical currents in your own mind. The magnetic energy draws in the energy created from outside stimuli during tranquility the motion will be a full swing in the opposite direction with electrical energy and the inertia is back to center again once you have finally released this pent up energy.

"Now we are in the concrete world with sattva, rajas and tamas in full swing. We have to work from what we see now-from the known we work back toward the unknown. We can't just ignore the known and directly tackle the unknown. It is easier to do something with concrete things which we can see, feel, touch and taste. So that is why the mind is given a concrete object to contemplate first when it has been made tranquil by concentration. Once it understands that, then it goes a little deeper into the subtle elements, then the still subtler ones, until it reaches the original matter. 

Unless you understand the Prakrti very well, you can't get out of it. You can't just ignore it or set it aside. That's why the four stages of samprajnata samadhi are to be practiced first, one after the other. 

But there is a danger in samprajnata samadhi also. It is to be practiced, but we have to face the danger of it. That is why you have to prepare yourself with purity and selflessness. Otherwise, you will be in danger with your new-found powers. Take, for example, Jesus, who was able to heal sick and crippled people. He used his powers to bring good to others, but he never used the same force to save himself when he was to be crucified. If he really wanted to, he could have done it, but he didn't. That means that these mysterious forces should not be used for selfish purposes. Once again these things can be used for selfish purposes, the electrical side of the force is the male, penetrating and dominating side and one who does not do proper breathing or asana can still have malignant forms in their very own mind and use them to assimilate them into reality, that is how weather magic is done, these subtle thoughts along with samskaras are still there, the impressions are made manifest into reality", "ye are Gods." 

Parinama=transformation, alteration, consequence; tapa=anxiety, anguish; samskara=subliminal impression; duhkhaih (duhkhair)=due to pain from the above three; guna=qualities; vrtti=functioning; virodhat (virodhac)=contradiction; ca=and; duhkham=painful; eva=indeed; sarvam=all; vivekinah=to the man of discrimination. 

"To one of discrimination, everything is painful indeed, due to its consequences: the anxiety and fear over losing what is gained; the resulting impressions left in the mind to create renewed cravings; and the constant conflict among the three gunas, which control the mind. 

Here, Patanjali gives a very important sutra and a great truth in the spiritual field. If we could only contemplate this for at least a little while daily, our lives would be completely transformed. All experiences are painful for the person of spiritual discrimination. In this world, all experiences that come from outside through the world, through nature or material things, are ultimately painful. None can give everlasting happiness. They may give temporary, but they always end in pain. Even the enjoyment of our present pleasures is usually painful because we fear its loss. 

Imagine you have a high position, appreciated by hundreds of people. Everybody says you're a great person. Gradually you learn to love that position. "Isn't it nice to be admired by everybody, to have hundreds of devotees around, thousands of disciples across the country? This is really fine." But a fear might simultaneously come in. "Suppose I lose this position? If my disciples leave me one after another, what will happen to me?" Where is the pleasure in the position then? 

Or perhaps you accumulate money. I have seen people who rush to the stock market page as soon as they see a newspaper. If their stocks rise just once percent over the previous day, they're ecstatic until they see the next day's paper. Toward evening their tension will build up; all night they are restlessly waiting to see the morning's paper. Do they really enjoy their money? No, because they want to possess it. All our so-called pleasures bring in the fear of losing them. We might lose our position, our money or our beauty. There are even people who insure their eyes, noses, earlobes, even fingers and toes. They become anxious about even touching things. They are always tense. It's all right to have a beautiful face; it's alright to have anything, as long as you don't let these things bring you anxiety and fear. If they come to you, let them come; enjoy their presence. But when they go, enjoy their departure too. When they come, they come alone, so allow them to go alone without losing your mind along with the external object. Past pleasures are painful because renewed cravings arise from the impressions they leave in the mind. "Once I had a beautiful car; I don't know when I'm going to get another like it." Whenever you see someone with such a car, it will make you unhappy. You'll be reminded of all your old high times. 

In reality, nothing is bad in this world. But the three gunas are forever tossing the mind. What you enjoy one minute, you hate the next. When you are in a good mood, your children may come and play with you. But when you are in a terrible mood, you say, "Get out. Don't disturb me." Real pleasure comes from detaching ourselves completely from the entire world, in standing aloof-making use of the world as a master of it. Only in that can we have pride. 

I am not saying that because everything is painful, we should run from it. That doesn't work. Wherever we go, the world follows. If you don't understand the world and attempt to run away, you can never succeed. I have seen people who cannot run their own homes or cooperate with their families say, "I'm disgusted. I renounce. I don't want anything. I am going into the spiritual field to meditate and practice Yoga." You try to run away from family life, but once you come to an asram, you face a whole new home and family. At least in the original family you knew the people, and those people probably had a little consideration for you. In an ashram all the faces are new. In the beginning there isn't much affection Each person may have his or her own problems. so when you can't adapt yourself to your known family, how can you expect to adapt to an unknown group? A known devil is much better than an unknown one. 

Wherever we are, we have to learn to handle things properly. We can't always change environments, running here and there. But once we know how to handle one small family, we can handle a larger group. A family life is a training place for public life. If you can't face a sharp word from your mate, how can you face such words from a stranger? The world is a training place where we learn to use the world without getting attached. Instead of saying, "To one of discrimination, everything is pleasurable." A person with such an understanding has the magic wand to convert everything into happiness. Pleasure and pain are but the outcome of your approach. The same world can be a heaven or a hell. 

The way to begin, though, is with the feeling, "It is all painful. Let me detach myself. Let me not become involved in it. Let me not approach the world with selfish motives." Once this is accomplished, you see with a different vision. You begin to use the world for a different purpose, and you experience happiness. Before you learn to swim, water seems to be a dreadful place. "Suppose I drown? What will happen to me?" But once you learn to swim, you love the water. The world is like that. You have to learn to swim in this ocean of samsara-to become a master swimmer." 

So in all of these experiences which are barraging you from the outside world can be painful you can take in all of these experiences whether they are imagined or real, it is all energy which creates emotion and emotion is simply energy in motion, you can transmute all of these energies into whatever you desire so I would say discrimination falls into the realm of weather magic in regards to allowing these things to occur so ultimately you can get your manifested desire. You transmute all of the anxiety and the anguish into a torrent of electrical and magnetic energy in the impression you imprinted into your brain which you can imagine as a storm cloud forming over head you can manipulate the qualities in nature which are merely only the qualities in you by thinking "they hate me" transmute this into love, "they are all against me" they all love me, a sort of pushing off if you will, one needs to exist for the other, there can be no light without darkness and vise versa, even fear can be transmuted into courage, the fear of losing what is gained, cravings, all of these emotions can be transmuted into higher spiritual states. 

Prakasa kriya sthitisilam bhutendriyatmakam bhogapavagartham drsyam. Prakasa=illumination; kriya=activity; sthiti=inertia; silam=nature, characteristic; bhuta=elements; indriya=sense organs; atmakam=consists of, having that nature; bhoga=experience; apavarga=liberation; artham=purpose; drsyam=the seen. 

"The seen is of the nature of the gunas: illumination, activity and inertia; and consists of the elements and sense organs, whose purpose is to provide both experiences and liberation to the Purusa. 

Now Patanjali talks about the drsya, or seen. Atma or Purusa or the Seer all denote the same entity, the true you. You become a knower because there is a known. You become a seer because there is something to see. Here Patanjali tries to analyze what this "seen" is that gives us experience. He says it is a combination of different elements and organs controlled by the three gunas. He uses the terms prakasa kriya sthiti. Prakasa means illumination and stands for sattva. Iriya is action and represents rajas. Sthiti is inertia, or tamas. Why are there these outside things which we see? Why does Prakrti exist? 

Nature is here to give you experience and ultimately, to liberate you from its bondage. Even if people do not want to be liberated, it educates them gradually so that one day they will come to feel, "I'm tired of the whole thing. I don't want it anymore. I've had enough." When will we feel this way? Only after we've gotten enough kicks and burns. The purpose of Prakrti is to give you those knocks. So, we should never condemn nature. 

Nature is a combination of elements and organs. The organs include the intellect, mind, senses and the body. Normally, we think of nature as being something other than our own bodies, but when we feel we are the true Self even the body becomes part of the nature because it, again, is merely a composition of the elements. If we don't eat, there will be no body. A baby comes out as six or seven pounds of flesh, and even that weight is built up in the womb by the mother's food. The food materials which create the body are just part of nature. Even the mind, senses and intellect are part of nature, although a very subtle part. They are matter and that's why they change. Anything that is matter, or nature, changes. The body changes every second. Cells die; more are born. Likewise, there is continuous change in the mind and intellect. 

Nothing in nature can bring the mind continuous, unchanging happiness, because the mind itself changes constantly. Although we have the same stomach, we don't want to eat the same food every day. Although we wear the same shape, we don't wear the same outfit every day. 

The secret of our wanting changes is that the mind changes. If it were always the same, why would it look for change? If we know that, we can just allow things to change without clinging to them. If something changes, we should let it go-something else will come. We should watch the changes like passing clouds. But, normally, we don't want to merely watch them. We want to hold onto a section without letting go. Then the tension comes in. Changes are like flowing water. If you just allow water to flow, it is very pleasant to sit and watch. But if you want to arrest the flow and keep the water for yourself, you will have to construct a damn. Then the water will resist the dam and try to escape(good metaphor for weather magic here.) There will be a terrible struggle. Although you may stop some of the water, another portion will overflow. So you must allow for spill-out or the dam will certainly break. 

However weather magic means building up a damn, you bring in conflict and you do not allow the water to flow, you keep on speaking your mind allowing others to condemn you or perhaps some other type of other action that creates stimuli however you do not lash out, you transmute those negative vibrations into positive energy until eventually the dam breaks and there is a flash flood to unleash a torrent of negative energy. 

"All life is a passing show. If we want to hold it, even for a minute, we feel tension. Nature will try to run away; we will try to pull it back and keep it. When we want to keep it, we put up barriers which ultimately cause us pain." 

As is evident here it is obvious that by holding onto something, I.e. anger it will cause tension which will in turn create a storm. 

"Even with our own bodies, if we don't want them to change, trouble will come. We will buy all kinds of make-up, creams and wigs to retain our "youth." If only we learn to enjoy each change, we can recognize the beauty even in aging. A ripe fruit has its own beautiful taste. When we just allow things to pass, we are free. Things will just come and go while we retain our peace. 

Swami Vivekananda tells a story from Hindu mythology. At one time Indra, the king of the gods, was forced to descend from his high position and take the body of a pig. Pigs, as you know, live in mud. So Indra got into the mire, rolled around and eventually found a female pig with whom he mated. The outcome of their love was a number of young piglets. They were all very happy. But the gods in heaven, seeing the plight of their king, were horrified. When the gods could no longer tolerate it, they came down and said, "You are Indra, our king. What are you doing here? We are ashamed of your present habits." 

Indra replied, "Who says I am unhappy like this? You live up there and say I don't have a happy life here. What fools you are. You should become pigs. Then you'd really appreciate the joy of it. Come on. Don't waste another minute. Get into pigs' bodies. Then you'll see how wonderful it is.' 

"Sir," the devas (gods) said, "we can't let you go on like this. You must come out." 

"Don't disturb me," Indra replied. "I have to take care of my young ones. They are waiting for me to play with them." 

The devas went wild. "All right," they decided. "Since he's so attached to his children, we'll have to take them all away." One after another they killed the piglets. Indra began crying and wailing. 

"What are you doing?" When he calmed down, he went to the she pig and clung to her, saying, "All right. I'll just have more babies." But the devas were adamant. They pulled the she-pig from Indra and killed her. When Indra continued to moan and cry, they decided to get rid of his body as well. As soon as they pierced open his pig body, Indra's soul came out and looked in amazement at the dead boy on the ground. 

"Not only were you in that body, sir, but you wanted to stay there." 

"I don't want any more of this," Indra said. "Come. Let's go back." 

That is how nature works. As long as we enjoy experiencing nature, no matter what those who understand the truth tell us, we will answer, "Oh, you just don't know how to enjoy the world. You don't have enough education, enough money, enough power. You people come from your poor country and tell us nonsense. You want us to become beggars also. Get out. We want to enjoy all our luxuries." And because the enlightened can't tear out your pig's body, rip up your checkbooks and finish up your bank balance, they say, "We'll wait. One day you'll learn your lesson." When all the entanglements tie you down, when you see you have no room to move about any longer, then you will realize the truth of their words. 

All these entanglements are like the life of the silk moth. Silk yarn is a sort of fleshy, pulpy substance that comes out of the silk moth. When the moth is just a day old, it is the size of a hair. You can have more than a hundred worms within the space of a thumb. The next day, you'll need the palm of your hand to accommodate them. On the third day, you'll need the palm of your hand to accommodate them. On the third day, you'll need a large tray. Within thirty days, each worm is thicker than a thumb and over three inches long. They grow so big within such a short time because they do nothing but eat mulberry leaves. 

The first day, all hundred worms can feed on a single leaf. The second, a basketful of leaves is needed. The third, a cartload. The fourth, a truckload. Day and night they consume the leaves. The more they are given, the more they take. After thirty or forty days they are so tired they can no longer eat. Then they sleep, as anyone who overeats does. When people go to sleep on a full stomach, they roll about, this way and that, as digestion is carried on. So the worms roll, and while they roll, a juicy type of saliva comes out of their mouths. All that the worms ate comes out as a stream of thick paste, which forms silk thread. While the worms rotate they become bound up in the thread-the silk cocoon. When all the thread has come out, the worms go into a deep sleep wherein they know nothing. 

Finally, they awaken to see themselves caught in the tight cage created by their own saliva. "What is this?" The worms think. "Where am I? How did this happen?" Then they remember. "We ate and ate. We enjoyed everything we could, without exception. We overindulged and became completely exhausted, then totally unconscious. We rolled around and around, binding ourselves up in this cocoon. What a terrible thing. We should have at least shared what we had with others. We were completely selfish. People of wisdom spoke a lot about a selfless life of sacrifice, but we never listened, nor followed their advice. The moment they stopped speaking, we started eating again. All those wise words came in one way and out the other. We are paying for our mistakes now. Well, we repent for all our sins." 

The worms repent, pray and fast. In their deep meditation they resolve all their unconscious impressions and decide not to live a selfish life again; in the future, they will discriminate before accepting anything. At this decision two wings appear on either side of each worm-one named viveka (discrimination), the other vairagya (dispassion). These are combined with a sharp, clear intellect, which turns into a sharp nose to pierce open the cocoon. With that, the worms-now silk moths-slip out and fly up high with their fantastically colored wings and look back to see their discarded prisons. "We are leaving and we'll never come back to that again. 

There is a beautiful lesson in this story. We should ask ourselves, "Where are we now? Are we still eating? Are we in the cocoon? Are we meditating? Are we growing wings?" Let us ask that question, and if we find ourselves still in the process of consuming, it is better to stop and dispose of what we have already taken in. The more we enjoy, the more we are bound. While enjoying, we are not going to listen to wisdom unless we have extraordinary intelligence. If we don't want to listen, nature teaches us her lesson by putting us into a tight corner. She binds us tight to reveal her nature so we will no longer cling to that. In other words, she liberates us. 

After liberation, although we are still in nature, we are no longer bound by it. It is as if we acquire nice thick rubber gloves which allow us to touch any voltage without damage. Like a silk moth's wings, these gloves are viveka and vairagya. When you possess them, you can touch anything and no harm will come to you. 

When you've learned nature's lessons, she no longer has any business with you, but she continues to exist to teach the many others who have not yet learned. You have passed out of the university. You might still go in as an alumnus, just to see how the people are faring, but you are no longer attached. A liberated person can come into the world and be useful to it but is not affected by it." 

So you have been getting beat up by the world but in your mind you have just sort of been detached from all what is happening, the normal person may see this as a sort of mental disorder, perhaps they think that you are running away from the world, ignoring things that are happening, allowing you to perhaps be a doormat but little do they know that all the energy they throw at you you are actually storing up for an attack which can come in a sudden outburst of energy followed by an outburst of energy via the weather. In psychology this is known as repression which is why I mentioned earlier why weather magic can be so dangerous, it is a sort of repression which creates pressure that will eventually burst. 

Visesavisea lingamatralingani guna parvani. 

Visea=specific; avisea=non-specific; linga=mark, defined; matra=only; alingani=without mark, undefinable, primary, undetectable matter; guna=qualities; parvani=stages. 

The stages of the gunas are specific, non-specific, defined and undefinable. 

"Here, Patanjali analyzes Prakrti a little more. He divides all of nature into four stages. Going in reverse order from the way Patanjali expresses them, first there is the unmanifested, or avyakta, stage which is nature in a static or undefinable condition. A slightly manifested stage (defined) is next. The third is a more developed stage where nature forms into the subtle senses, buddhi and mind. And the fourth stage is the gross objects, which we can hear, feel, see, touch, smell and taste. 

Normally, we only understand things we can see. However, if we develop a subtler perception we can also see the subtler things. For instance, we can see a flower, but we can only sense a smell, rather than see it. Even the smell is matter, although very subtle; and, if we have developed subtle enough perception, we can see it emanating like a magnetic force. Although each individual has an aura, we normally see bodies but not their auras, the colors of their astral bodies. But we can develop the subtle senses to see them. 

So we must attempt in meditation to get to the highest level, the unmanifested stage where we are just pure IAMNESS, om om om om om, pure energy rolling off your skin like a tidal wave of divine bliss. One has to reach this stage in order to throw a lightning bolt however I think it is in the third stage where there are impressions in the mind, vibrations of what it is you desire to achieve and is in a since goetia or low magic which will indeed affect objects in which we can hear, feel, see, touch, smell and taste. This is the same sort of magic which is used to understand animals such as birds or bards, I have used the goetia to do such things and I have to say it's pretty creepy actually because the mind hears the bird how it normally is but deep down in the more subtle areas these vibrations are attuned to the birds nature, this is magic by all definitions and I am happy to have had such an experience though it has only been a couple of times. If you have the chance to seek spiritual enlightenment I recommend trying this sort of thing, it will blow your mind." 

Atitanagatam svarupato'styadhvabhedaddharmanam. 

Atita=past, gone by; anagatam=future, not yet come; svarupatah=in its own form; asti=it exists; adhava=conditions, course, orbit, path; bhedat=from the difference; dharmanam=of characteristics. 

"The past and future exist in the real form of objects which manifest due to differences in the conditions of their characteristics. 

This is to say things are always changing, tranquility, motion and inertia however the object has not been the only thing that has changed, your mind has changed also and how you perceived an object a month ago will be different how you are perceiving it a year from then but nothing has really changed, it has only merely changed because the vibrations or frequencies have changed within it, you and the environment, all of these things share the experience together simultaneously." 

Te=they [ the characteristics]; vyakta=manifest; suksmah=subtle; guna=primal force, primary attributes: sattvas, rajas, tamas; atmanah=having nature (of). 

Whether manifested or subtle, these characteristics belong to the nature of the gunas. 

So from this sutra we can see that all of nature belongs to the gunas, this is why I have included the gunas in this discussion on weather magic, they belong to everything however I wished to merely show you the connection of nature with your body and mind along with your intellect and how one may tweak the outcome of nature by going into the subtle areas of your brain which are really connected to goetia spirits, low magic stars trapped in elements besides the ones in which we know on this planet, perhaps the ether perhaps something else, some scientist call this dark energy so perhaps dark energy is just negative spirits that have passed on full of negative electrical energy. 

Parinamaikatvadvastutattvam. 

Parinama=transformation, alteration; ekatvat=due to oneness, from uniformity; vastu=think, real object; tattvam=that-ness, reality. 

The reality of things is due to the uniformity of the gunas' transformations. 

So if the reality in which we see is due to the uniformity of the gunas transformations and since the gunas' are apart of our minds then I would have to conclude that if we are able to manipulate our minds we are also able to manipulate nature by the positive and negative forces which exist as long as we are able to build up enough fuel for the fire sort to speak. 

Tatah krtarhanam parinamakramasamapitirgunanam. 

Tatah=then; krta=having fullfilled, done; arthanam=purposes (of); parinama=transformation, transition; krama=sequence, succesion; samaptih=terminate, end; gunanam=of the primal attributes (all three-sattvas, rajas and tamas). 

"Then the gunas terminate their sequence of transformations because they have fulfilled their purpose. 

This is a beautiful sutra to understand. The three gunas (sattva, rajas and tamas ) constantly intermingle; and, thus, Prakrti functions. Why should they do this; or, in other words, why does nature function? The nature functions to give experience to the reflected Pursua. (In other words, the mind. The scriptures sometimes say Purusa itself, but the meaning is the Pursua reflected upon the mind-stuff." 

Unfortunately, the Prakrti, of which our mental mirror is made, is itself made up of the three gunas, so it is not always the same. It's a sort of psychedelic mirror. Occasionally it is straight, but most of the time it moves around. If you stand in front of it, you see yourself as constantly changing. You forget the truth, because you see it so rarely; whereas, the ugly image is almost constant. You mistake yourself to be the changing images and say, "Oh, I am terribly ugly; I am terribly unhappy; I am terribly this or that." You put yourself in the position of the image. So, the duty of Prakrti is to torture the soul in every way until it really gets enough knocks and bumps. 

Then, at one point, the soul says, "No; I cannot be affected by all this. I should stay away." When this understanding comes, the soul renounces the world. "I don't want you anymore, because the minute I come you simply put me into difficult situations. You never allow me to be quiet. Now and then you give me a little happiness, but you seem to be bringing me mostly unhappiness." That is what is called sannyasa, or renunciation. "I don't want." 

Why do people come to my talks? Because they don't want to be in the nightclubs; they don't want Miami Beach; they don't want Las Vegas. The very fact they want to be at the talks means they don't want the other things out there. Why? They've had enough. As the previous sutra says, when the soul detaches itself, there's no more impurity for it. 

And then what happens to Prakrti? I will give an analogy to explain it. Imagine a mama with a number of children. They all go out to play and get dirty. When they return, totally covered with grime, she puts them into the bathtub and turns on the shower. Of course, she can't clean everybody at the same time, so she washes them one by one. Once a baby is clean, what will she do with it? She takes it out of the tub and says, "Go, get dry and hop into bed." Will she stop working? No. There are still more dirty children in the tub. Mother Prakrti is just like that. She stops functioning with the clean child. 

"Okay, you are clean. Go, and don't come to me again. My job is over with you. But I still have a lot of work to do with other children." That is what is meant in this sutra. Prakrti-the qualities and their continuous transformations-stop their action on the free soul because they have fulfilled their purpose. They have given enough experience to the Purusa." 

So here I must perhaps give the parable in the bible in regards to a sower went out to sow, so on and so forth. Perhaps you are familiar with it, you know the one where one sowed the seeds on stone, one sowed the seeds amongst thorns and thistles and the other sowed the seeds on good ground, here let's look it up real quick. 

Luke 8:5 

5 A sower went out to sow his seed: and as he sowed, some fell by the wayside; and it was trodden down, and the fowls of the air devoured it. (This is where most are sorry to say it but it’s the truth.) 

6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 

7 And some fell among thorns; and the thorns sprang up with it, and choked it.(This is sort of me now unfortunately however I still maintain a fair amount, also I cheat at breathing which has led me to a fair amount of insanity.) 

8 And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear. (This is where I was at the height of my spiritual development, one must reach this state to do any real magic.) 

9 And his disciples asked him, saying, What might this parable be? 

10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. 

11 Now the parable is this: The seed is the word of God. (Om) 

12 Those by the wayside are they that hear; then cometh the devil (maya), and taketh away the word out of their hearts, lest they should believe and be saved. 

13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.(This is almost everyone.) 

14 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. (This is sort of me) 

15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.(Such as the great masters such as Paramahansa Yogananda) 

"For where your treasure is, there your heart will be also." Matthew 6:21 

The ones who have reached Luke 8:15 are the ones who have gotten enough bumps from nature, they do not desire anything of the world any longer, only to love and be loved by God, nothing more and I can assure you most all things are vanity in life besides loving God. I am not saying that there are not things in life that are not enjoyable, life can have its enjoyable moments however for the most part these things will bring pain, there's no denying it, its nature and as we have seen there is only one way to escape nature and that is to surpass the gunas. 

Ksana=moments; pratiyogi=dependent existence, partnership, uninterrupted succession; parinama=transformation, transition; aparanta=other end, final end; nirgrahyah=graspable, recognizable; kramah=sequence. 

The sequence [referred to above] means an uninterrupted succession of moments which can be recognized at the end of their transformations. 

These are epiphanies realized in meditation, it is sort of like the popping of a bubble sort to speak, a removal of citta, replacing heavy vibrations with new ones however you realise you can always go higher. Weather magic (all magic) works in the same way, you know you have done something in your mind, you reach the end of a sequence and you believe in its work. 

Purusarthasunyanam gunanam pratiprasavah kaivalyam svarupa pratishtha va citisakter iti. 

Purusa=Self, pure consciousness; artha=purpose, meaning; (Purusartha=the four purposes of the human: artha, kama, dharma and moksa); sunyanam=devoid of, loss of existence, of being zero; gunanam=of the primal attributes (sattvas, etc.); pratiprasavah=reabsorb, involution, recede, return back in reverse; kaivalyam=absolute freedom, independence; svarupa=its own nature, own form; pratistha=settles, established; va=or; citi=pure consciousness; sakteh=of its power; iti=thus, the end. 

"Thus, the supreme state of Independence manifests while the gunas reabsorb themselves into Prakrti, having no more purpose to serve the Purusa. Or [to look from another angle]the power of pure consciousness settles in its own pure nature. 

Patanjali does not mean here that the gunas and Prakrti are really different. But we use the term Prakrti when the gunas are not manifesting separately. When the gunas manifest, Prakrti functions with the Purusa. Once that job is over, the gunas withdraw their action from that Purusa. Or you can put it another way: "The power of pure consciousness settles in its own pure nature." That means that when the gunas withdraw, finishing their job, the Purusa-having gotten completely cleaned-stops running around. It is settled. It is happy in its own true nature. It is no longer seeking happiness and peace from outside because it realizes it is happiness personified. 

Now, if we go all the way back to the very beginning of the Yoga Sutras, the second sutra in the first Book says, "Yogas' citta vrtti nirodhah." "Restraint of the modifications of the mind-stuff is Yoga." The third sutra is "Tadadrastuh svarupe'vasthanam." "Then the Seer rests in its own state." The entire four books are the explanations of these two sutras. Citta vrtti nirodhah is the practice. Svarupevasthanam is the experience. That's why he again talks about the experience at the end. "You just rest in your own true nature. You have played your games, you have gotten all your experiences and now you are resting." By resting, Patanjali means that the true you is resting while your body and mind function. 

It's not that your body and mind necessarily rest always. They have to continue to fulfill the jobs for which they were created. According to the prarabda, a momentum has been created like a wheel that has been set in motion. You gave a push earlier and the body and mind are facing that now as prarabda. When you attain the jivanmukta state, the pushing hand is taken away, but the wheel won't stop immediately. It will continue until the momentum is lost. While the momentum continues, you just rest and watch what is happening as a witness. It's like an old grandpa watching the children but not being affected by them. 

In one sense, you are the witness; in another, you are the actor. It depends on where you put yourself. In reality, you are the witness, but if you miss the reality, you are the actor. When you become the actor you are responsible for your actions. When you are the witness you are not responsible for your actions because you are not acting. So, either act and be responsible, or allow the mind and body to act and be a witness, totally free. 

If the body and mind do something wrong, they will undergo certain sufferings. If my mind wants to push my finger into the fire, I am watching. My mind is pushing my finger into the fire. But because I am watching and not doing anything, that doesn't mean the finger won't get burned or that the mind won't feel the agony of it. When the mind cries, "It got hurt," I must still watch that. The finger got hurt; the mind is suffering. 

But, normally, Yogis do actions only for the sake of others. They are not affected by these actions they are not doing anything for their own sake. Whatever the outcome, it goes to somebody else. Karma Yoga-selfless service without personal expectation-is done by the mind. In fact, it is the mind that does all Yoga practice, not the real you. That's why we rarely even talk about the true you. You can leave the real you alone. It is the image-you or the ego-you that needs Yoga. It is to the ego that the teaching is given. "If you want to be quiet and happy, perform actions for others' sake." No scripture is necessary for the true Self. The entire practice is for the ego or lower self, the individual self. 

So, let the lower self or ego or citta free itself from its egoistic activity. Then, it can also rest in peace, reflecting the Self. The mind need not always be functioning; and even if it is functioning, it can function peacefully and joyfully. Then it won't be a burden for the mind to function. When a Yogi performs something, he or she enjoys it. It's a play-a game-to act. Scriptures talking of the Self are just for the sake of our intellectual understanding. But the practical truth for the ego is very simple. Just learn to be selfless. Learn to lead a dedicated life. Whatever you do, do it for others. The dedicated every enjoy peace. That's the reason I really don't speak about the scriptures very much. My students wanted to make a book about the Yoga Sutras, so I have said all this. But for myself, I feel we don't really need scriptures. The entire life is an open book, a scripture. Read it. Learn while digging a pit or chopping some wood or cooking some food. If you can't learn from your daily activities, how are you going to understand the scriptures? 

In conclusion, it is my sincere wish and prayer that each one of you experience the peace and joy of Yoga through the help and grace of the great Yoga adept Patanjali Maharsi and that you all attain the supreme achievement to which his Yoga Sutras point. May you go beyond mere book knowledge and attain realization through purity of heart in your very lives." 
Photo From https://qz.com/1183992/why-europe-was-overrun-by-witch-hunts-in-early-modern-history