higher and lower siddhis (or powers) are
gained by incarnation, or by drugs, words
of power, intense desire or by meditation.
2. The transfer of the consciousness from
a lower vehicle into a higher is part of
the great creative and evolutionary
3. The practices and methods are not the
true cause of the transfer of
consciousness but they serve to remove
obstacles, just as the husbandman prepares
his ground for sowing.
4. The "I am" consciousness is responsible
for the creation of the organs through
which the sense of individuality is
5. Consciousness is one, yet produces the
varied forms of the many.
6. Among the forms which consciousness
assumes, only that which is the result of
meditation is free from latent karma.
7. The activities of the liberated soul
are free from the pairs of opposites.
Those of other people are of three kinds.
8. From these three kinds of karma emerge
those forms which are necessary for the
fruition of the effects.
9. There is identity of relation between
memory and the effect-producing cause,
even when separated by species, time and
10. Desire to live being eternal, these
mind-created forms are without known
11. These forms being created and held
together through desire, the basic cause,
personality, the effective result, mental
vitality or the will to live, and the
support of the outward going life or
object, when these cease to attract then
the forms cease likewise to be.
12. The past and the present exist in
reality. The form assumed in the time
concept of the present is the result of
developed characteristics and holds latent
seeds of future quality.
13. The characteristics, whether latent or
potent, partake of the nature of the three
gunas (qualities of matter).
14. The manifestation of the objective
form is due to the one-pointedness of the
effect-producing cause (the unification of
the modifications of the chitta or mind
15. These two, consciousness and form, are
distinct and separate; though forms may be
similar, the consciousness may function on
differing levels of being.
16. The many modifications of the one mind
produce the diverse forms, which depend
for existence upon those many mind
17. These forms are cognized or not,
according to the qualities latent in the
18. The Lord of the mind, the perceiver,
is ever aware of the constantly active
mind stuff, the effect-producing cause.
19. Because it can be seen or cognized it
is apparent that the mind is not the
source of illumination.
20. Neither can it know two objects
simultaneously, itself and that which is
external to itself.
21. If knowledge of the mind (chitta) by a
remoter mind is postulated, an infinite
number of knowers must be inferred, and
the sequence of memory reactions would
tend to infinite confusion.
22. When the spiritual intelligence which
stands alone and freed from objects,
reflects itself in the mind stuff, then
comes awareness of the Self.
23. Then the mind stuff, reflecting both
the knower and the knowable, becomes
24. The mind stuff also, reflecting as it
does an infinity of mind impressions,
becomes the instrument of the Self and
acts as a unifying agent.
25. The state of isolated unity (withdrawn
into the true nature of the Self) is the
reward of the man who can discriminate
between the mind stuff and the Self, or
26. The mind then tends towards
discrimination and increasing illumination
as to the true nature of the one Self.
27. Through force of habit, however, the
mind will reflect other mental impressions
and perceive objects of sensuous
28. These reflections are of the nature of
hindrances, and the method of their
overcoming is the same.
29. The man who develops non-attachment
even in his aspiration after illumination
and isolated unity, becomes aware,
eventually, through practiced
discrimination, of the over-shadowing
cloud of spiritual knowledge.
30. When this stage is reached then the
hindrances and karma are overcome.
31. When, through the removal of the
hindrances and the purification of all the
sheaths, the totality of knowledge becomes
available, naught further remains for the
man to do.
32. The modifications of the mind stuff
(or qualities of matter) through the
inherent nature of the three gunas come to
an end, for they have served their
33. Time, which is the sequence of the
modifications of the mind, likewise
terminates, giving place to the Eternal
34. The state of isolated unity becomes
possible when the three qualities of
matter (the three gunas or potencies of
nature) no longer exercise any hold over
the Self. The pure spiritual consciousness
withdraws into the One.
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