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Series 2, Chapter 21 pg 533, Para 2:
How then is this to be done? First, says the Gita, through a union of our purified intelligence with the pure spiritual substance in us by the yoga of the buddhi,
buddhya visuddhaya yuktah. This spiritual turning of the buddhi from the outward and downward to the inward and upward look is the essence of the Yoga of knowledge. The purified understanding has to control the whole being,
atmanam niyamya; it must draw us away from attachment to the outward-going desires of the lower nature by a firm and a steady will,
dhrtya, which in its concentration faces entirely towards the impersonality of the pure spirit. The senses must abandon their objects, the mind must cast away the liking and disliking which these objects excite in it, — for the impersonal self has no desires and repulsions; these are vital reactions of our personality to the touches of things and the corresponding response of the mind and senses to the touches is their support and their basis. An entire control has to be acquired over the mind, speech and body, over even the vital and physical reactions, hunger and cold and heat and physical pleasure and pain; the whole of our being must become indifferent, unaffected by these things, equal to all outward touches and to their inward reactions and responses. This is the most direct and powerful method, the straight and sharp way of Yoga. There has to be a complete cessation of desire and attachment,
vairagya; a strong resort to impersonal solitude, a constant union with the inmost self by meditation is demanded of the seeker. And yet the object of this austere discipline is not to be self-centred in some supreme …
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Series 2, Chapter 21 pg 534, Para 2:
This first pursuit of impersonality as enjoined by the Gita brings with it evidently a certain completest inner quietism and is identical in its inmost parts and principles of practice with the method of Sannyasa. And yet there is a point at which its tendency of withdrawal from the claims of dynamic Nature and the external world is checked and a limit imposed to prevent the inner quietism from deepening into refusal of action and a physical withdrawal. The renunciation of their objects by the senses,
visayams tyaktva, is to be of the nature of Tyaga; it must be a giving up of all sensuous attachment,
rasa, not a refusal of the intrinsic necessary activity of the senses. One must move among surrounding things and act on the objects of the sense-field with a pure, true and intense, a simple and absolute operation of the senses for their utility to the spirit in divine action,
kevalair indriyais caran, and not at all for the fulfilment of desire. There is to be
vairagya, not in the common significance of disgust of life or distaste for the world action, but renunciation of
raga, as also of its opposite,
dvesa. There must be a withdrawal from …
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