(10) Be not attracted towards the dull blue light of the brute-world; be not weak. If thou art attracted, thou wilt fall into the brute -world, wherein stupidity predominates, and suffer the illimitable miseries of slavery and dumbness and stupidness; and it will be a very long time ere thou canst get out. Be not attracted towards it. Put thy faith in the bright, dazzling, five-coloured radiance. Direct thy mind one- pointedly towards the deities, the Knowledge-Holding Conquerors. Think, one-pointedly, thus: 'These Knowledge-Holding Deities, the Heroes, and the DdkinTs have come from the holy paradise realms to receive me; I supplicate them all: up to this day, although the Five Orders of the Buddhas of the Three Times have all exerted the rays of their grace and compassion, yet have I not been rescued by them. Alas, for a being like me! May the Knowledge-Holding Deities not let me go downwards further than this, but hold me with the hook of their compassion, and lead me to the holy paradises.'

(4) ' Yajnavalkya, what light does a person here have? ' ' He has the light of the sun, O king/ he said, c for with the sun, indeed, as his light one sits, moves around, does his work, and returns. ( Quite so, Yajnavalkya.

(5) If one should receive these three worlds full, he would receive that first line of it [i.e. the Gayatri]. If one should receive as much as is this threefold knowledge, he would receive that second line of it. If one should receive as much as there is breathing here, he would receive that third line of it. But that fourth (turlyd), sightly foot, the one above-the-darksome, who glows yonder, is not obtainable by any one whatsoever. Whence, pray, would one receive so much '

(91) From that power springeth up thy light, so that thou seest, understandest and knowest in the same power what thou art to do; for that light glimmereth in thy whole body; and the whole body moveth in the power and knowledge of the light, which signifieth God the Son; for the body helpeth all the members in the knowledge of the light.

(5) But we have spoken of these things in our Symbolical Theology. Let us now then celebrate the spiritual Name of Light, under Which we contemplate the Good, and declare that He, the Good, is called spiritual Light, on the ground that He fills every supercelestial mind with spiritual light, and expels all ignorance and error from all souls in which they may be, and imparts to them all sacred light, and cleanses their mental vision from the mist which envelops them, from ignorance, and stirs up and unfolds those enclosed by the great weight of darkness, and imparts, at first, a measured radiance; then, whilst they taste, as it were, the light, and desire it more, more fully gives Itself, and more abundantly enlightens them, because "they have loved much," and ever elevates them to things in advance, as befits the analogy of each for aspiration.

(3) ' Yajnavalkya/. said Sakalya, t by knowing what Brahma is it that you have talked down the Brahmans of the Kurupafi- calas? ' ' I know the quarters of heaven together with their gods and their bases.' their gods and their bases, [20] what divinity have you in this eastern quarter? ' < The sun/ ' On the eye/ c And on what is the eye based? ' { On the heart/ he said, ' for with the heart one knows appear- ances, for on the heart alone appearances are based/ ' Quite so, Yajnavalkya/

(43) When, through intense stupidity, [we are] wandering in the Sangsdra, Along the bright light-path of the Wisdom of Reality, May the Bhagavan Vairochana lead us, May the Mother of Great Space be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood. When, through intense illusion, [we are] wandering in the Sangsdra, Along the bright light-path of the abandonment of hallucinatory fear, awe, and terror, May the Bhagavans of the Wrathful Ones lead us, May the bands of the Wrathful Goddesses Rich-in-Space be our rear-guard, May we be saved from the fearful narrow passage-way of the Bardo, May we be placed in the state of the perfect Buddhahood.

(7) He who understands all and who knows all, he to whom all this glory in the world belongs, the Self, is placed in the ether, in the heavenly city of Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss.

(8) Who, at the time of leaving the body, by the power of yogic practice, fixes the vital breath in the centre of the brows, and thinks continuously of the Omniscient, the Ancient, the controller of all the worlds, subtler than atom, supporter of all, of inconceivable form, self illumined like the sun, beyond darkness – he attains the self-illumined Paramatma.

(8) Fire, light, day-time, the bright half of the moon, and the six months of the northward passage of the sun— taking this path, the knowers of Brahman go to Brahman.

(3) He who, dwelling in the darkness, yet is other than the darkness, whom the darkness does not know, whose body the darkness is, who controls the darkness from within — He is your Soul, the Inner Controller, the Immortal. whom the light does not know, whose body the light is, who controls the light from within — He is your Soul, the Inner Controller, the Immortal. — Thus far with reference to the divinities. Now with refer- ence to material existence (adhi-bhuta). —

(4) But when the sun has set, Yajnavalkya, and the moon has set, and the fire has gone out, what light does a person here have? ' £ Speech, indeed, is his light/ said he, f for with speech, indeed, as his light one sits, moves around, does his work, and returns. Therefore, verily, O king, where one does not discern even his own hands, when a voice is raised, then one goes straight towards it.' ' Quite so, Yajnavalkya.

(4) The circulation of the Light is the inclusive term, The further the work advances, the more can the Golden Flower bloom. But there is a still more marvellous kind of circulation. Till now we have worked from the outside on what is within; now we tarry in the centre and rule what is external. Hitherto, it was a service in aid of the Master; now it is a dissemination of the commands of this Master. The whole relationship is now reversed. If one wants to penetrate the more delicate regions by this method, one must irst see to it that body and heart are completely controlled, that one is quite free and at peace, letting go of all entanglements, untroubled by the slightest excitement, with the Heavenly Heart exactly in the middle. Then let one lower the lids of the two eyes as if one received a holy edict, a summons to the minister. Who would dare disobey? Then one illumines the house of the abysmal (water, K'an) with both eyes. Wherever the Golden Flower appears, the true Light of polarity goes out to meet it. The principle of that which adheres to (lightness, Li), is light outside and dark within; it is the body of the creative. Darkness enters and becomes master. The result is that the heart (consciousness), becomes dependent on things, is directed outward, and is tossed about on the stream. When the rotating light shines within the heart, it does not become dependent on things, the power of the Dark is limited, and the Golden Flower shines with concentration. It is then the collected Light of polarity. Things which are related attract each other. Thus the polarity Light-line of the abysmal presses upward. It is not only the Light in the abyss, but it is creative Light meeting creative Light. As soon as these two substances meet each other, they unite inseparably, and unceasing life begins; it comes and goes, rises and falls of itself, in the house of the primordial power. One is aware of e fulgence 60 and infinity. The whole body feels lighter and would like to fly. This is the state of which it is said: Clouds fill the thousand mountains. Gradually it [life] goes here and there quite quietly; it rises and falls imperceptibly. The pulse stands still and breathing stops. This is the moment of true creative unity, the state of which it is said: The moon gathers up the ten thousand waters. In the midst of this darkness, the Heavenly Heart suddenly begins a movement. This is the return of the one Light, the time when the child comes to life.

(1) 'There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Trinâkiketa sacrifice.'

(6) The Good then above every light is called spiritual Light, as fontal ray, and stream of light welling over, shining upon every mind, above, around, and in the world, from its fulness, and renewing their whole mental powers, and embracing them all by its over-shadowing; and being above all by its exaltation; and in one word, by embracing and having previously and pre-eminently the whole sovereignty of the light-dispensing faculty, as being source of light and above all light, and by comprehending in itself all things intellectual, and all things rational, and making them one altogether. For as ignorance puts asunder those who have gone astray, so the presence of the spiritual light is collective and unifying of those being enlightened, both perfecting and further turning them towards the true Being, by turning them from the many notions and collecting the various views, or, to speak more correctly, fancies, into one true, pure and uniform knowledge, and by filling them with light, one and unifying.

(12) Whose five supernatural powers are walking elephants and horses while the Mahayana is his vehicle, which controlled by the one mind, rolls through the eight noble paths. (Thirty-two) distinctive marks dignify his body; while (eighty) excellences add to it their grace. Shamefulness is his raiment, and deep mind his coiffure. The seven riches that he owns are his assets which, used to teach others, earn more dividends. Dedicating all merits (to Buddhahood), his practice of the Dharma has received wins far greater profit. The four dhyanas are his meditation bed, which from pure living originates. Much learning increases wisdom announcing self-awakening. His broth is the flavour of release. The precepts are his perfumed Salve and pure mind is his bath. By killing the culprit klesa is his boldness unsurpassed. By defeating the four demons, he plants his triumphant banner as a bodhimandala.

(50) Then the fourth Form in the Center of the Soul broke forth there where the Spirit of the Soul was created, [viz.] between the fourth and fifth Form in the Center, near the Heart of God; and so the fourth Form was in the Glance in the Darkness, out of which the World was created, which in its Form parts itself in its Center into the five Parts in its Rising, till [it attains] to the Light of the Sun. For the Stars also in their Center are generated betwixt the fourth and the fifth Form, and the Sun is the P Spring of the fifth Form in the Center; as in the eternal Center, the Heart and the Light of God [is,] which has no Ground; but this [Center] of the Stars and Elements has its Ground in the fourth Form in the dark Mind, in the Rising up of the awakened [or kindled] Flash of the Fire.

(20) If you will meditate on God, take before you the eternal Darkness, which is without God; for God dwells in himself, and the Darkness cannot in its own Power comprehend him; which Darkness has a great [Desire of] longing after the Light, caused by the Light's beholding itself in the Darkness, and shining in it. And in this Longing or Desiring, you find the Source, and the Source takes hold of the Power or Virtue of the Light, and the Longing makes the Virtue material, and the material Virtue is the Inclosure to God, or the Heaven; for in the Virtue stands the Paradise, wherein the Spirit which proceeds from the Father and the Son works. All this is incomprehensible to the Creation, but not impossible to be found in the Mind; for Paradise stands open in the Mind of a holy Soul.

(4) But when the sun has set, Yajnavalkya, what light does a person here have? ' 'The moon, indeed, is his light/ said he, c for with the moon, indeed, as his light one sits, moves around, does his work, and returns/ ' Quite so, Yajnavalkya.

(413) Him I call indeed a Brâhmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.