(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.

(9) But the Depth in the Center of the Birth he knew much better than we in our Schools [or Universities,] which is shown by that a Saying, That he gave Names to all Things, to every Thing according to its Essence, Nature, and Property, as if he had stuck [or dwelt] in every Thing, and tried all Essences; whereas he had the Knowledge of them only from their Sound, also from their Form and Aspect, Smell and Taste; the Metals he knew in the Glance of the Tincture, and in the Fire, as it may yet well be known.

(2) Wherefore it alone conducts to the true wisdom, which is the divine power which deals with the knowledge of entities as entities, which grasps what is perfect, and is freed from all passion; not without the Saviour, who withdraws, by the divine word, the gloom of ignorance arising from evil training, which had overspread the eye of the soul, and bestows the best of gifts,- "That we might well know or God or man."

(6) Upon this the Lord, the Great Creator, He who understands the mysterious grace by His insight , spake thus. Not in this manner is a spiritual master found for us, nor a chieftain moved by Righteousness and appointed (in its spirit); therefore Thee have I named (as such a head) to the diligent tiller of the ground !

(23) Now consider what thou lettest into thy Mind by thy Senses, for thou hast in each Kingdom a Maker, which there makes [an Image of] whatsoever thou layest into the Scales, by the Senses; for all lies in the Making [or Formation,] and thou art (in this Body) a Field [Ground or Soil;] thy Mind is the Sower, and the three Principles are the Seed; what thy Mind sows, the Body of that grows, and that thou shalt reap to thyself, and so when the earthly Field or Soil breaks, then the new-grown Body stands in [its] Perfection, whether it be grown in the Kingdom of Heaven, or in the Kingdom of Hell.

(20) So also the whole, full and perfect knowledge of God does not stand in the angelical body, but in the spirit, which is generated in the heart, which goeth forth from the light, which qualifieth or operateth also with the heart and. spirit of God, wherein the whole, full and perfect knowledge of God stands. But the body cannot apprehend that animated or soulish spirit; as also the seventh nature-spirit comprehendeth not the deepest birth or geniture of God.

(137) Though it be generated in God and from God, yet it is but the instrument of his handiwork, which cannot apprehend and reach back again to the clear Deity in the deepest birth or geniture, as the flesh cannot apprehend or reach the soul.

(10) The Person is all this, sacrifice, penance, Brahman, the highest immortal; he who knows this hidden in the cave (of the heart), he, O friend, scatters the knot of ignorance here on earth.

(19) But, when all is said, the knowledge of the soul plays a more important part in leading to the knowledge of God than the knowledge of our body and the functions. The body may be compared to a steed and the soul to its rider; the body was created for the soul, the soul

(3) [Sakalya said:] 'Verily, he who knows that Personwhose abode is forms (rilpa), whose world is the eye, whose light is mind, who is the last source of every soul — he, verily, would be a knower, 0 Yajfiavalkya/ whom you speak. This very person who is in the mirror is He, Tell me, Sakalya, who is his god? ' 'Life (*WH)/ said he. 1 6. [Sakalya said:] 'Verily, he who knows that Personwhose abode is water, whose world is the heart, whose light is -mind, who is the last source of every soul — he, verily, would be a knower, O Yajnavalkya.' whom you speak. This very person who is in the waters is He. Tell me, Sakalya, who is his god? 3 1 7. [Sakalya said:] f Verily,he who knows that Person whose abode is semen, whose world is the heart, whose light is mind, who is the last source of every soul— he, verily, would be a knower, O Yajnavalkya/ ' Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of a son is He. Tell me, Sakalya, who is his god? J 'Prajapati/ said he. 1 8. 'Sakalya/ said Yajnavalkya, 'have those Brahmans made you their coal-destroyer? ' l Mve directions in space, their regent gods, and their bases

(15) And Wisdom being manifold, pervading the whole world, and all human affairs, varies its appellation in each case. When it applies itself to first causes, it is called Understanding (nohsis). When, however, it confirms this by demonstrative reasoning, it is termed Knowledge, and Wisdom, and Science. When it is occupied in what pertains to piety, and receives without speculation the primal Word in consequence of the maintenance of the operation in it, it is called Faith. In the sphere of things of sense, establishing that which appears as being truest, it is Right Opinion. In operations, again, performed by skill of hand, it is Art But when, on the other hand, without the study of primary causes, by the observation of similarities, and by transposition, it makes any attempt or combination, it is called Experiment. But belonging to it, and supreme and essential, is the Holy Spirit, which above all he who, in consequence of [divine] guidance, has believed, receives after strong faith.

(1) Harih, Om. There is this city of Brahman (the body), and in it the palace, the small lotus (of the heart), and in it that small ether. Now what exists within that small ether, that is to be sought for, that is to be understood.

(93) "When the spirit of man seeth anything, then it giveth a name to that thing, according to the qualification or condition of the thing; but if it is to do this, then it must form or frame or put itself also into such a form, and generate itself also, with its tone, sound or articulation, just so as the thing to which it will give a name does generate or compose itself. Herein lies the kernel of the whole understanding of the Deity.

(9) 'From him who perceives all and who knows all, whose brooding (penance) consists of knowledge, from him (the highest Brahman) is born that Brahman, name, form, and matter (food).'

(3) He who, dwelling in the understanding, yet is other than the understanding, whom the understanding does not know, whose body the understanding is, who controls the under- standing from within — He is your Soul, the Inner Controller, the Immortal.

(57) But that they have hitherto ascribed such acute Knowledge to the Soul, after the Departure of the Body, that thing is very various, according as the Soul is variously armed. It it here (in this Body) entered into the new Birth, and if itself was entered, with its noble Champion [Jesus Christ,] through the Princely Potentates, Gates of the Deep, to God, so that it has received the Crown of the high Wisdom from the noble Virgin, then indeed it has great Wisdom and Knowledge, even above the Heavens, for it is in the Bosom of the Virgin, through whom the eternal Wonders of God are opened. This [Soul] has also great Joy and Clarity, [Brightness or Luster,] above the Heavens of the Elements; for the Glance of the holy Trinity shines from it, and clarifies, [brightens, or glorifies] it.

(1) He said: 'The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman . Even though they drop melted butter or water on him, it runs away on both sides .

(423) Him I call indeed a Brâhmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect.

(79) Thou must know that no Stone or Rock can keep or retain his Body, he pierces and penetrates through all Things, and breaks nothing; he comprehends all Things, and the Thing comprehends not him; he comprehends this World, and the World comprehends not him; he is hurt by nothing, the whole Fulness of the Deity is in him, and is not included in any Thing; he appears a Creature, in our human Form, in the same Dimensions that our Bodies have, and yet his Body has no End or Limit; he is the whole princely Throne of the whole Principle.

(7) Here I must lay hold on the whole divine body in the midst or centre at the heart, and explain the whole body, how nature is or existeth, and there you will see the highest ground, how all the seven spirits of God continually generate one another, and how the Deity has neither beginning nor end.