**1) Master Patanjali says that “there will come a time when they invite you to take your place with them.”  Who is the “they” that he is speaking of?  Why is there a mention of some kind of danger at this point?** “They” in this case refers to people who have already in the past reached a state of enlightenment.  As our powers grow, and we evolve, our own physical and emotional pain will of course begin to disappear.  There’s a point at which we may get trapped, thinking to stop at that. But then these people show themselves to us, and invite us into the higher family, which acts only for the happiness of the entire family—of living kind. **2) Describe the idea of a “higher family,” also giving the two Sanskrit words for those who belong to this family.** The minute we first begin to practice yoga and study about it, we attract the attention of some very important people: everyone who has studied the book in the last two thousand years, and understood it, and practiced it, and become the Angel themselves. Simply by thinking the ideas that we’ve studied so far in the Yoga Sutra, you become part of a certain family of people.  People who are very concerned about the pain of the world.  People who have the spark of high understanding somewhere within them.  Who believe that, somehow, there must be a key to stopping death and unhappiness altogether. We’ve said that we have to understand understanding itself; that it too is coming from seeds.  And the only seeds it can come from are planted by wanting to be the one who rescues all the rest of us. People who have joined this higher family are called, in Sanskrit, kulaputra k…lpuÇ or kuladuhitir  k…lÊiht&.  The first means son of noble family, and the second is daughter of noble family. **3) Briefly describe the last three milliseconds in our journey to become the angel of a billion worlds.  Be sure to speak about the idea of “not discriminating,” also giving the Sanskrit word for “discriminating” here, along with some related English words.** There are three crucial moments at the end, when we gain all four bodies. The first (1) is the last moment in which we are still not the Angel: we are in what is called “the wisdom of the final instant.”  To get here we have seen the ultimate directly, on the Path of Seeing, briefly.  And then we have worked our way up through seven levels, using what we saw, and discriminating—in the sense of staying aware that even now the way things look to us is not the way they really are. During three more levels we need no longer discriminate this way: we no longer have the seeds for things to even appear to us in the wrong way.  This brings us to that final moment; we cross over; and in the next moment (2) we have this new knowledge—the power to know all things—born from the last three levels. For one split second, we sit in but one exquisite body, in paradise.  And then, because of the prayer we have made for countless lifetimes—to serve others—we without a single thought (3) appear on all worlds, Angelic. The Sanskrit word for discriminating here is viveka ivvek.  This comes from the two parts vi and veka.  Vi means very much, or to split off.  It’s seen in the English words bicycle and two.  Veka comes from a root √vic ivc! ,which means to sift through something.  Related English words are viscous and ooze. **4) When we reach the final goal, we are finally able to perceive—at the same moment—both of the realities which together constitute the entire universe.  Describe these two briefly, including the words that the Master uses for them in the final lines of the third chapter, giving the Sanskrit and related words as well.** The two realities are deceptive reality and ultimate reality.  The entire inner and outer world as we normally experience it is deceptive reality, because to the mind of a normal person these things appear to come from their own side, whereas in truth they are coming from our own minds.  UItimate reality is the fact that nothing is happening in any other way; and when we can perceive this reality directly, even for a few moments, it has the effect of releasing us from suffering. Master Patanjali here uses two very common synonyms for these two realities: sarva svR, meaning all things and referring to deceptive reality; and sarvatha svRwa, or the way all things are, which refers to ultimate reality.  Only an enlightened being can perceive both of these realities at the same time, without them alternating. The word sarva comes from the root √sru öu , meaning to flow.  The idea is of the entire flow or the entirety: all of something.  In Sanskrit we have the related words samsara (the flow of pain, the world of pain), and prasarita  meaning spread apart in yoga asanas where the feet are spread wide apart. Related English words are stream, maelstrom, and rhythm.  When we add the suffix ta ta to the end of this word, it indicates the way in which all things are.  We see this ending in the English tion, as in exposition and explanation. **5) The final words of the third chapter of the Yoga Sutra speak of the final goal of yoga: total purity.  Give the Sanskrit word for “total purity” here, along with some related English words.  Then speak about the role of “purity” in maintaining our existence within the final goal.** The Sanskrit word for “total purity” is kaivalya kEvLy.  This comes from two words ka k and iva #v.  Ka here means the thing, and iva means itself.  Related English words for the first are who and what.  Iva comes from the Sanskrit root √i  # , meaning to go.  Related English words are exit and itinerary. The idea of “purity” here is that we have reached a point where our feelings of compassion, and our knowledge of reality, are planting pure seeds that sustain themselves into the next moment, at which their very existence again plants the seeds for them to be there in the following moment, on through eternity, total purity.