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IV. 1.

The attainments listed in the previous section are not only the fruits of the threefold inner discipline, but they are congenital in some, and in others they may follow the right and intelligent use of certain medicinal herbs or of certain mantras (mystictormulae or advice) or they may follow the kindling of the psychic fire.


IV. 2.

However, congenital endowments are not accidental, asthe incidence of birth is determined by the character or quality with which one ' s whole being is saturated .


IV. 3.

To be so saturated does not involve acquiring or adding some new quality; for the transmutation of one ' s nature is not effected by the introduction of a new cause but by the removal of that which obstructs the realisation of that nature. The new practice is a catalyst and is otherwise useless: and people of different natures make different choices. As in agriculture: there is fertility in the seed and the soil, and effort is directed at the removal


III. 4.

Any attempt to introduce a new transforming influence can only erect one more barrier - as such a construction of the mind-stuff (asthenew influence or image is) is obviously and only a product of the ego-sense.


III. 5.

However many such images one may build within oneself, all these are projected by a single ego-sense in the mind-stuff, though the operations of the diverse successive images may vary) giving the false feeding of methodical and rapid spiritual progress.


IV. 6.

Hence, the no-image that is born of meditation is the best - because it does not create a receptacle for itself, entrench itself as a real image, and color the mind.


IV. 7.

The yogis’ actions, springing from such no-image are therefore neither pure nor impure whereas in the case of others, actions are of three classes, kinds or types - viz., pure, impure and mixed.


IV. 8.

The images that are built in the mind and the actions that flow from them color the mind creating tendencies which manifest when conditions are favorable.


IV. 9.

The relation between the actions, the tendencies they create, and the manifestation of these tendencies in behaviour may be vague: especiallywhenthe behaviour and its antecedents are separate in time, place, and embodiment - yet the latent impressions (tendencies) and memory are identical in nature.


IV. 10.

However, it is difficult to determine their exact operation, and it is futile to analyse them. These memories and these tendencies are beginningless - for hope or desire-to-live is permanent.


IV. 11.

Yet, since these tendencies have a cause-and-effect relationship with ignorance (that is, they are the result of ignorance and also the cause of its perpetuation) they disappear when the cause (ignorance of the spiritual truth) is dispelled, and vice versa: they support and promote each other and are bound to each other.


IV. 12.

But that does not imply that the past (the memory and the tendencies) is false and that the future is abolished (by their disappearance). The past and the future exist in reality, in their own form - because the characteristics and the natural differences of countless beings follow different paths.


IV. 13.

These differences are of the quality of the beings, not of the being itself. And, they may be either subtle or obvious.


IV. 14.

Surely, the material world exists: though it is seen that it constantly undergoes change, there is some substance which thus undergoes change .


IV. 15.

The world of matter is entirely neutral and homogeneous. Differences (like good and evil, beauty and ugliness) are perceived because such differences are created by viewpoints oriented to different directions or goals .


IV. 16.

An object or a substance in this world is not dependent for its existence on one mind. Else, wouId it not cease to be if that mind does not cognize it?


IV .17.

However, a particular object or substance is comprehended or ignored in accordance with whether the mind is or is not colored by that object, and is therefore attracted or repelled bythat substance . Hence the quality or the description of the substance is dependent on the mind: whereas its existence is independent of it.


IV. 18.

All such changes, colourings and modifications of the mind are always known to the lord of the mind, the indwelling intelligence, since the intelligence is changeless.


IV. 19.

Surely, it cannot be said that the mind is self-luminous and can know itself; it (its changes and modifications) is precieved only by the inner light or the indwelling intellegence.


IV. 20.

Nor, can it be said that the mind is simultaneously both the perceiver and the perceived, the observer and the observed. For, then there would not be rational comprehension.

IV. 21.

If it is assumed that there are two minds the observer and the observed - this would result in logical absurdity (since both are based on the same intelligence, who designates thedistinction?) and also confusion of memory or universal schizophrenia, which is not found to be the case.


IV. 22.

The undivided intelligence or homogeneous consciousness in which there is no movement of thought is aware of its own enlightened or awakened nature on account of its awareness of the apparent movementof thought. There is paradoxical movement in non-movement which is the total intelligence.


IV. 23.

The same mind takes on the role of the observer and the verv same mind then observes the coloring of the mind which becomes the observed - the subject and the object: it is indeed everything. Hences the self is but an idea .


IV. 24.

Though the mind is motivated in its actions by numerous and diverse tendencies, in reality, it exists and functions for another because it is able to function in conjunction with the undivided indwelling intelligence. The mind does not exist apart from that intelligence and the diverse tendencies.


IV. 25.

One who sees this completely and clearly is freed from the false and imaginary notion of self.


IV. 26.

Then the whole mind flows towards wisdom and the realization of complete freedom or liberation.


IV .27.

It is possible, during such periods when this awarenessof this freedom is interrupted there arise other thoughts on account of the mind’s past habits of thinking .


IV. 28.

These habit-moulds are also to be treated as sources of psychic distress or disturbance and got rid of in the manner described already .


IV. 29.

Where there there is no interest in or attraction whatsoever even for the highest kind of intellectual knowledge and experience and where there is uninterrupted self-awareness there comes a state of enlightenment which is like a cloud that showers virtue or order.


IV. 30.

When thus order is restored in the mind and therefore in behaviour, all actions that favor psychic distress are effortlessly avoided.


IV. 31.

Then, since all the veils have been removed and all the impurities have been destroyed, there is infinite knowledge - little remains to be known or experienced (or, the objects of knowledge or experience are seen to be conditioned, finite and worthless.)


IV. 31.

Then, since all the veils have been removed and all the impurities have been destroyed, there is infinite knowledge - little remains to be known or experienced (or, the objects of knowledge or experience are seen to be conditioned, finite and worthless.)


IV. 32.

Thus, they who have realised this have fulfilled their mission in life. And the beginningless succession of changes of the qualities or characteristics, that was falsely assumed to be related to the self which itself was the first notion - comes to an end. (Or, the succession of changes of qualities which have reached the fulfilment of their purpose comes to an end.)


IV. 33

What is regarded as continuous succession is only a series of individual and independent moments. When the last moment is not apprehended as being partof a continuum, the false notion of succession and therefore of time comes to an end.


IV. 34.

The qualities and the characteristics of a person have no goal nor motivation any more. They return to their cause, ignorance! There emerges creative independence. The undivided cosmic intelligence which is omnipotent regains as it were its own identity.