The sutras of the great sage Patanjali, which together constitute a landmark text in yoga spiritualism, are available here in this classic translation by theosophic scholar Charles Johnson. Historically the most translated of all ancient Indian texts, Patanjali's sutras since the beginning of the 20th century enjoyed audiences within and outside India. The translator Charles Johnson was one of Ireland's celebrated theosophists, with a great interest in the religious and philosophical texts of old. This edition originally appeared in 1912, and introduced yoga to Western audiences. The sutras explain the tenets of various yoga, and how the yogi is able to absorb energy and strengthen thereby. The means of gradually attaining a serene mental state known as Kaivalya as a precursor to the blissfulness of samadhi is detailed. The constant practice and disciplined honing of the bodily senses, and the differing forms of yoga used to achieve a state of perfection in each pillar of the practice.

From ancient times the Rsis or great Sages, in composing their works, drew from a fount of Wisdom that embraces the knowledge of the spiritual and scientific laws that regulate the micro and macrocosm. After a profound research and consequent self-realization, the Rsis discovered that the first cause of human suffering rests on ignorance (avidya) of one's own real nature, which is Completeness, Synthesis and Unity. In this context takes its place the Yoga darsana, one of the six "points of view" of the Indian philosophy based on the Vedas, and codified by PATA JALI in his work which was given the name of Yogadarsana or Yogasutra. Faithful to traditional Knowledge, in his sutras, PATA JALI posits the problem of kaivalya, liberation from the becoming of prakrti (universal substance). Pata jali describes, we may say, in a "scientific" way, the means to realize a process of coordination, integration, mastery, transmutation and transcendence of our psychic and imprisoning energies so as to "burn" all the obstacles that hinder the state of kaivalya or "isolated Unity." Thus this opus, which can be defined as alchemical, does not speak of "inhibition" or psychological "flights," but of solution and integration of the process-becoming (samsara). In his Translation and Commentary of the Yogasutra, RAPHAEL is faithful to the Upani@adic Tradition. So the work can be comprehended in its appropriate spiritual, philosophical and ethical dimensions. In particular, the Commentary, is of great importance and efficacy because it brings to light aspects and connections that are not readily apparent in the text. At the same time Raphael utilizes a conceptual methodology befitting the Western forma mentis.

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