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III. 1.

When the attention of the mind-stuff is directed in a single stream to a chosen field, without being dissipated and thus distracted that is concentration.


III. 2.

When the cognition is entirely concentrated in that field thus becoming its own field of observation - thatis, when the observer is observed - it is meditation.


III. 3.

When the field of observation and the observing intelligence merge as if their own form is abolished and the total intelligence shines as the sole substance or reality, there is pure choiceless awareness without the divided identity of the observer and the observed - that is illumination.


III. 4.

When these three happen together there is perfect inner discipline . This can happen during what is commonly known as the practice of meditation, and during any other form of physical or mental activity.


III. 5.

When such inner discipline is mastered, there arises the vision that is wisdom.


III. 6.

This vision (or the eye of intuition, or the eye of wisdom, or the inner light) can be directed to many fields of observation.


III. 7.

These three are inner spiritual practices compared to the other five already described viz., discipline, observances, posture, exercise of the life-force, and introversion of attention .

III. 8.

But even these three are external to that enlightenment in which the very seed of duality ceases to exist.


III. 9.

Here, again, it is possible to conceive of three stages, though such sequence is not inevitable . At first there is the effortless, though not mechanical, habit of shutting out an undesirable or disturbing thought. This ability arises when there is detect awareness of the moment of the rise of the movement of restraint and the cessation of the movement of thought, and thusthereis the understanding of the dynamics of thought. This understanding itself is the formation of the faculty of restraint of undesired thoughts.


III. 10.

Though at first this may seem to involve effort, struggle and striving, when the habit of restraint is formed, there is effortless, tranquil and spontaneous flow of the movement of restraint, and the prevention of the undesired movement of thought.


III. 11.

The second stage is the non-arising of distractions on account of the weakening of the numerous distracting thoughts, and the effortless and natural unidirectional flow of the mind-stuff. At this state, the mind-stuff is favourably disposed towards illumination as the obstacles to such illumination are rendered inoperative .


III. 12.

When the two movements of thought-arising and thought-subsiding, the movements of distraction and of restraint, are of equal force, the mind-stuff is in a perfectly balanced state, which is one of non-division or no-polarity. There is neither (volitional) thinking nor suppression of thought, and the intelligence has its natural, effortless unidirectional movement which is in fact no-movement.


III. 13.

Thus (that is, by explaining the dynamics of thought) the nature, characteristics and changes in the states relating to all the cognitive faculties and their objects have been explained: for they are closely related to and are essentially non-different from the movement of thought in the mind-stuff.


III. 14.

For, a substance itself is put together and recognised as such by, and is non-different trom, a particular characteristic which may be in a dormant state, in an emerging state or in an uncertain or potential state.


III. 15.

Surely, it is because of the existence of such a clear distinction of character of substances and of the order in the sequence of the changes, that there is predictability of the transformation .


III. 16.

Therefore, knowledge of the past and of the future (and such knowledge as not already possessed) follows the practice of the three-fold inner discipline (concentration, meditation, and illumination together) in relation to the fundamental principle of the three stages of the movement of thought - the movement of restraint, the non-arising of distractions, and the perfectly balanced state.


III. 17.

Language, meaning and conceptualization are always superimposed on one another, causing habit-patterns in communication. By the practice of the threefold inner discipline on their differences there arises an understanding of the sounds uttered by all beings.


III. 18.

By the practice of the threefold discipline on the inherent tendencies, and by the direct perception of such tendencies, knowledge of previous existence arises.


III. 19.

In an intimate knowledge of the ground of the Mind, there is what at first sight appears to be a supernatural knowledge of "other" minds, too, because in fact the intelligence that is misunderstood as the mind is indivisible.


III. 20.

This, however, does notimplyparticularised knowledge of the other personalities, e . g ., the motivations, the conditioning or the background of the "other" minds - for knowledge of the "other" mind is impersonal and devoid of images and details.


III. 21.

By the practice of the threefold inner discipline on the form and the substantiality of the body, one can comprehend directly the energythat makes it possible to "grasp" it with the eyes and so forth (for the flow of lightwaves is the form): and when this energy-functionis suspended, the dynamics of perception is made inoperative, thelink between the perceiving eye and light is severed as it were and invisibility occurs.


III. 12.

Action performed here yields results either immediately (if the action is of great intensity) or in course of time (if it lacks intensity). By the practice of the threefold inner discipline on the intensity or on the chain of action-reaction or the law of cause and effect, there comes knowledge of death (though not knowledge of the ultimate extinction of the ego-sense or liberation) . This knowledge can also be gained by such discipline directed towards omens and portents.


III. 23.

By the practice of the threefold discipline on qualities like friendship one becomes an embodiment of such qualities naturally, and thus one gains great moral, psychic and spiritual strength.


III. 24.

By the practice of the threefold discipline on various kinds of strength (physical, mental, moral, psychic andspiritual) one grows to be as strong as, say, an elephant.


III. 15.

By correctly directing and focussing the light of perception in which the senses and their objects (the whole of nature) function, knowledge can be gained of the subtle, the hidden, and even the remote objects or phenomena.


III. 26.

By the practice of the threefold discipline on the sun a knowledge of the physical universe is gained.


III. 27.

By the practice of the threefold discipline on the moon, there arises a knowledge of the stellar system.


III. 28.

By the practice of the threefold discipline on the pole star, there comes a knowledge of its movement (or the movement of the stars) .


III. 29.

By the practice of the threefold inner discipline at the psychic center at the navel (the Manipura cakra) the knowledge of the physiology of the body is gained.


III. 30.

By the practice of the threefold discipline at the pit of the throat (or, the psychic centre known as the ViBuddha cakra) freedom from hunger and thirst is gained.


III. 31.

By the practice of the threefold discipline on the kurma-nadi, steadiness of the body and the mind is gained.


III. 32.

By the practice of the threefold discipline on the light that appears in the crown of the head during meditation, one has the vision of sages who have attained perfection.


III. 33.

All these can also be gained by direct intuitive perception or, by the practice of the threefold discipline on the inner light, all knowledge is gained.


III. 34.

By the practice of the threefold discipline on the spiritual heart (or the psychic heart centre Anahata) there arises knowledge concerning the mind-stuff or the undivided intelligence.


III. 35.

The external object is totally distinct and different from what the experiencing personality thinks it is. When, in a state of ignorance, the personality forgets this, and as the object is imagined to be external for the enjoyment of another (which is the enjoyer), he experiences pain and pleasure. When the threefold discipline is directed towards the substance of this self or personality (or, towards the Selfishness), there arises the knowledge of the indwelling intelligence, with its conditioning which is the ignorance.


III. 36.

Thereupon (since knowledge of ignorance is the dispelling of ignorance, and the intelligence that comprehends the mental conditioning is unconditioned) there come into being enlightened hearing, feeling, seeing, tasting and smelling - free from the perversions, limitations and distortions born of ignorance.


III. 37.

But, even such excellent sensations and feelings and the psychic powers described thus far, which on the surface appear to be desirable and encouraging aspects of perfection are in fact impediments to enlightenment as they, too, distract the attention.


III. 38.

When there is loosening of the bondage of the consciousness to the body, as also an understanding of the proper channel of the consciousness ' s entry into and its withdrawal from the body, the mind acquires the ability to enter another body.


III. 39.

When the anti-gravitational vital force that has an ascending flow is directly understood there follow powers of levitation, and passage over water, mud, thorny bush, etc., without coming into contact with them.


III. 40.

When the vital force which maintains equilibrium and which fills the entire body with light, life and power, is directly perceived and understood, there is effulgence and radiance of one’s personality .


III. 41.

By the practice of the threefold discipline on therelation between space, as the medium of sound, and the sense of hearing, supernatural hearing is gained (since the flow of sound-waves is identical with ether or space).


III. 42.

When the threefold inner discipline is directed towards the relationship between the body and the space in which it moves, and when there is contemplation of the weightlessness of cotton, the body acquires the quality of weightlessness and moves in space with ease.


III. 43.

Beyond all these is the state of consciousness which is not the product of thought: and that is the cosmic intelligence which is independent of the body (or bodies - physical, astral and causal}. By the practice of the threefold discipline upon that, the veil that covers that light of cosmic intelligence is removed.


III. 34.

By the practice of the threefold discipline on the gross (tangible, with form) and the subtle (intangible, formless), and their conjunction, and the direct perception of their apparently substantial nature, there arises the perfect understanding of the elements that constitute that existence.


III. 45.

Thence follow psychic powers like the ability to reduce the body to the size of an atom, etc., and perfection of body and its immunity from the ravages of the elements of nature.


III. 46.

What constitutes perfection of the body? Beauty, grace, strength, and adamantine firmnes .


III. 47.

By the practice of the threefold discipline on the sense-functions (their action, their characteristics, their fragmentary nature, their mutual relationship, and their substance or their meaningfulness in relation to the indwelling intelligence on account of which alone they are able to function) comes their total understanding and true mastery over them.


III. 48.

When such understanding has been gained, the senses function with the speed of the mind, and there is direct perception without the need of intermediary instruments (even the sense organs) and the realization of oneness with the entire cosmic nature.


III. 49.

The direct realization of the independence of the indwelling intelligence from the mind, that is from the conditions to which the psychic and the physical nature is subject, brings with it superintendence over all states of being, an omniscience.


III. 50.

When there is no craving or attraction even for such supremacy and for such omniscience, all of which suggest a division in consciousness, and when the sense of duality which is the seed for imperfection, impurity, or conditioned existence ceases, there is total freedom and a direct realization of the indivisibility and hence the in-dependence of intelligence.


III. 51.

Invitations that involve the demonstration of such powers or of the characteristics of enlightenment, even when extended by those in authority whether on earth or in heaven are summarily rejected without being swayed by attachment or even curiosity. Otherwise, undesirable consequences may arise again, by the revival of duality, superiority, hope and despair, etc.


III. 52.

Undistracted by these, one should proceed to transcend time . By the practice of the three-fold discipline in relation to the truth of the moment, without the interference of thought which creates the false sequence of time, there arises understanding which is born of the faculty to perceive the false as false and hence truth as truth.


III. 53.

From such understanding flows knowledge or the natural ability to distinguish between reality and appearance, even where they do not have other obvious distinguishing marks related to their species, characteristics and location and hence seem to be similar. The possibility of confusion is thus completely overcome.


III. 54.

Such wisdom born of intuitive and immediate understanding is the sole redeemer. It is everything. It has everything. It encompasses everything. It is the unconditioned and undivided intelligence spontaneously functioning from moment to moment in the the eternal now, without sequential relationship.


III. 55.

When there is pure equilibrium which is non-division between the indwelling consciousness and all (objective) existence, between the non-moving intelligence and the ever-moving phenomena, between the unconditioned awareness and the rise and fall of the "The thousand thoughts" - there is freedom and independence of the infinite.