of thought undisturbed by other thoughts.  Samadhi is a further stage of Dhyana in which the mind becomes so identified with the thing thought of that consciousness of its separate existence ceases.  The thinking power is merged in the single thought and ultimately a state of trance is induced.  Several stages are distinguished in this Samadhi.  It is divided into conscious and unconscious[667] and of the conscious kind there are four grades[668], analogous, though not entirely corresponding to the four Jhanas of Buddhism.  When the feeling of joy passes away and is lost in a higher sense of equanimity, there comes the state known by the remarkable name of Dharma-megha[669] in which the isolation of the soul and its absolute distinctness from matter (which includes what we call mind) is realized, and Karma is no more.  After the state of Dharma-megha comes that of unconscious Samadhi, in which the Yogi falls into a trance and attains emancipation which is made permanent by death.

The methods of the Kriya-yoga can be employed for the attainment not only of salvation but of miraculous powers[670].  This subject is discussed in the third book of the Yoga Sutras where it is said that such powers are obstructions in the contemplative and spiritual life, though they may lead to success in waking or worldly life.  This is the same point of view as we meet in Buddhism, viz. that though the miraculous powers resulting from meditation are real, they are not essential to salvation and may become dangerous hindrances[671].

They are attained according to the Yoga Sutras by the exercise of samyama which is the name given conjointly to the three states of dharana, dhyana and samadhi when they are applied simultaneously or in immediate succession to one object of thought[672].  The reader will remember that this state of contemplation is to be preceded by pratyahara, or direction of the senses inwards, in which ordinary external stimuli are not felt.  It is analogous to the hypnotic state in which suggestions made by the hypnotizer have for the subject the character of reality although he is not conscious of his surroundings, and auto-suggestions—­that is the expectations with which the Yogi begins his meditation—­apparently have the same effect.  The trained Yogi is able to exercise samyama with regard to any idea—­that is to say his mind becomes identified with that idea to the exclusion of all others.  Sometimes this samyama implies simply a thorough comprehension of the object of meditation.  Thus by making samyama on the samskaras or predispositions existing in the mind, a knowledge of one’s previous births is obtained; by making samyama on sound, the language of animals is understood.  But in other cases a result is considered to be obtained because the Yogi in his trance thinks it is obtained.  Thus if samyama is made on the throat, hunger and thirst are subdued; if on the strength of an elephant, that strength is obtained:  if on the sun, the