Jung quotes the German translation of Patañjali’s Yoga Sutras
Psychology of Yoga and Meditation
Jung quotes the German translation of Patañjali’s by Paul Deussen (1908), in the following abbreviated as YSD.
On Jung and the German translations of the Yoga Sûtras, see introduction, pp. xlix–l.
The English translation is by Barbara Stoler Miller (1996).
Quotations from the Yoga Sûtras are subsequently referenced as YS followed by the number of the book, aphorism, and the page number from Miller’s translation. ~Carl Jung, Psychology of Yoga and Meditation, Page 49, Fn124
Ignorance is misperceiving permanence in transience, purity in impurity, pleasure in suffering, an essential self where there is no self. [YS 2.5, p. 45]
From perfect discipline of the heart, one has full consciousness of one’s thought. [YS 3.4, p. 67]
Knowledge of the past and future comes from perfect discipline of the three transformations of thought. [YS 3.16, p. 64]
… knowledge of the cries of all creatures comes through perfect discipline of the distinctions between them. [YS 3.17, p. 64]
… one has knowledge of former births. [YS 3.18, p. 64]
Through direct perception of the cognitive process, one has knowledge of the thoughts of others. [YS 3.19, p. 64]
From perfect discipline of the strength of an animal such as an elephant, one gains that strength. [YS 3.24, p.66]
“When each sense organ severs contact with its objects, withdrawal of the senses corresponds to the intrinsic form of thought. From this comes complete control of the senses” [YS 2.54–55, p. 59].
Ignorance is the field where the other forces of corruption develop, … [YS 2.4, p. 45]
Ignorance is misperceiving permanence in transience, purity in impurity, pleasure in suffering, an essential self where there is no self [YS 2.5, p. 45].
“Worldly experience is caused by a failure to differentiate between the lucid quality [sattva-guna] of nature [prakriti] and the spirit [purusha]. From perfect discipline of the distinction between spirit as the subject of itself and the lucid quality of nature as a dependent object, one gains knowledge of the spirit.” [YS 3.35, p. 68]
From perfect discipline of the receptive, intrinsic, egoistic, relational, and purposive functions of the sense organs, one attains mastery over them. [YS 3.47, p. 71]
From perfect discipline of moments and their sequence in time, one has the knowledge born of discrimination. [YS 3.52, p. 72]
From this one acquires quickness of mind, perception without the aid of the senses, and mastery over primordial matter. [YS 3.48, p. 71]
From perfect discipline of moments and their sequence in time, one has the knowledge born of discrimination. [YS 3.52, p. 72]
Through discrimination one comprehends differences of origin, characteristic, or position that distinguish two seemingly similar things. [YS 3.53, p. 73]
One who sees the distinction between the lucid quality of nature and the observer ceases to cultivate a personal reality. [YS 4.25, p. 80]
Then, deep in discrimination, thought gravitates toward freedom. [YS 4.26, p. 80]
This infinite knowledge means an end to the sequence of transformations in material things, their purpose now fulfilled. [YS 4.32, p. 82]
Sequence corresponds to a series of moments perceivable at the end of a process of transformation. [YS 4.33, p. 83]
Freedom is a reversal of the evolutionary course of material things, which are empty of meaning for the spirit; it is also the power of consciousness in a state of true identity. [YS 4.34, p. 83]
