**1) Name the fifth of the five paths, and describe it briefly.** The fifth of the five paths is the Path of No More Learning. This is no longer a “path” in the sense of traveling to the goal, but is actually the goal itself. At this point, the *kleshas* (or negative emotions, the most serious being how the mind turns things around) that Master Patanjali mentioned at the beginning of the chapter are permanently stopped. If one is under the influence of ultimate love, or bodhichitta, at this point, then one actually transforms into that angel of light who can serve all living creatures on all worlds: the ultimate goal of yoga. **2) What is the meaning of the “fearlessness” that the Master mentions in connection with this last of the five paths?** Once we have used the inner and outer methods of yoga to become an angel of light, then we gain this higher form of fearlessness. This refers specifically to not being afraid to make pronouncements about the ultimate levels that one has been able to reach, and about high spiritual truths. The four traditional forms of this fearlessness are roughly described as: the indisputable pronouncement that one is now omniscient; the indisputable pronouncement that one has now ended all negative qualities; the indisputable pronouncement that the desire to be anything less than an ultimate angel is a serious obstacle; and the indisputable pronouncement that giving up the world of death is the path. **3) Master Patanjali mentions here “inner bliss, when you go beyond all examining.” Discuss briefly these two qualities of an enlightened angel, and the cause for them at the level of the subtle body.** When—through the practice of the inner and outer methods of yoga—the two side channels collapse into the central channel and we are thus able to open this central channel permanently, then we are able simultaneously to experience the greatest bliss imaginable, and to perceive ultimate reality (and all other objects), all at the same time. This is a reflection of the actual process of becoming the angel at this point: achieving an all-knowing and perfectly compassionate mind, coupled with a body of light that can travel to all worlds. **4) Describe the meaning of the words “vast and awakened” (Sanskrit: *irtambhara*) which appear here near the close of the first chapter of the Yoga Sutra.** The two parts of this Sanskrit phrase translated into Tibetan are *sang* \=$=k*,* which means “awakened” or “cleansed,” and *gye* W\=k*,* which means “vast.” This is in fact how the Tibetan translators of old translated the Sanskrit word “Buddha”: *Sang-gye* \=$=-W\=k*.* The idea is that one has “awakened” in the sense of cleansing ones mind of all negativities, forever. And ones mind and body have become “vast” in the sense that one has gained all sacred qualities, forever, and can see all things and serve beings in all places, all at once. **5) Describe briefly the three types of wisdom broached by Master Patanjali at this point in the sutra.** (a) The wisdom that you get from “hearing,” which refers to the knowledge you gain from many hours of formal classroom study with a qualified teacher. (b) The wisdom that you get from contemplation, which means going home after class and spending many hours thinking over what you have heard in the class, trying to determine what it means. (c) The wisdom that you get from meditation, which means spiritual realizations and attainments that are gained sitting on your meditation seat, in a deep state of meditation. **6) Summarize—by referring to the five paths—the steps in the process by which we are finally able to stop how our mind turns things around the wrong way, and thus achieve what the Master defined as “yoga” at the beginning of our journey through this first chapter.** At the first of the five paths, the Path of Accumulation, we decide to seek a way out of the inevitable decline and destruction that is our lives—we identify that the way the mind turns things around is the ultimate cause of this destruction, and we begin to accumulate enough good karma to stop the mind from doing this. At the second of the paths, the Path of Preparation, we go through different stages of an intellectual understanding of what our minds are doing wrong. At the third path, the Path of Seeing, we achieve briefly a direct perception of ultimate reality, and for the first time thus stop how the mind twists our reality. At the fourth path, the Path of Habituation, we familiarize ourselves with what we saw, in order to eliminate all of the negative emotions which Master Patanjali describes—the worst one being how the mind twists things around itself. During the third path we stop believing how we normally see things, but we can’t stop doing it. During the fourth path we are able to stop how we see things wrongly; we are able to stop things from even appearing to us in a wrong way; and at the advanced levels we are even able to destroy the very deepest seeds for ever seeing things wrong again. This leads our mind then to become all-knowing, and we have thus reached the fifth of the five paths: the Path of No More Learning. 7) Angels of light are supposed to live in enlightened paradises, and from there send out countless different bodies to help living beings, all without any premeditation. These paradises, and even the body and mind we possess there, are things, and like all things then must be a projection of our own minds, forced upon us by karmic seeds: by how we have taken care of others in the past. Why then do the sacred books say that—by the time we reach this paradise—we have destroyed all our karmic seeds? The word “karmic seed” in the ancient books is meant to convey the idea of an “uncontrolled karmic seed”—one that we have planted by doing bad or even good deeds, all without an active and conscious knowledge of how things really work, and how we can guide our own reality. Once we begin to guide our reality, once we begin to “garden” our reality, then the seeds that we collect in our minds are no longer called “karma” (although they work pretty much the same way—we plant them in the mind, and they come out as perceptions of everything in our world, our body, and our mind). Rather, they are called the “two accumulations of power”—creating a self-perpetuating, infinite storehouse of power that will create and sustain forever the body of light, and all-knowing compassionate mind, of the Angel we will become.