(2) Now when one falls sound asleep (susuptci), when one knows nothing whatsoever, having crept out through the seventy-two thousand veins, called hitd, which lead from the heart to the pericardium, one rests in the pericardium. Verily, as a youth or a great king or a great Brahman might rest when he has reached the summit of bliss, so this one now rests.

(9) While sitting, one must, therefore, always keep the heart quiet and the power concentrated. How can the heart be made quiet? By breathing. The heart alone must be conscious of the flowing in and out of the breath; it must not be heard with the ears. If it is not heard, then the breathing is light; if light, it is pure. If it can be -heard, then the breathing power is heavy; if heavy, then it is troubled; if it is troubled, then laziness and absent-mindedness develop and one wants to sleep. That is self-evident.

(250) He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.

(39) There I wished to dwell, And my spirit longed for that dwelling-place: And there heretofore hath been my portion, For so has it been established concerning me before the Lord of Spirits.

(8) I rest in the garden of Hotepit, according to the commands of the lords of Cherāba, my figure is high in the presence of the most mighty; I am strong, I rest in the isles of the garden of Aarru

(16) Fixating contemplation is indispensable, it ensures the strengthening of illumination. Only one must not stay sitting rigidly if worldly thoughts come up, but one must examine where the thought is, where it began, and where it fades out. Nothing is gained by pushing re lection farther. One must be content to see where the thought arose, and not seek beyond the point of origin; for to find the heart (consciousness), to get behind consciousness with consciousness-that cannot be done. We want to bring the states of the heart together in rest, that is true contemplation. What contradicts it is false contemplation. This leads to no goal. When the flight of thoughts keeps extending farther, one should stop and begin contemplating. Let one contemplate and then start concentrating again. That is the double method of strengthening the illumination. It means the circular course of the light. The circular course is ixation. The Light is contemplation. Fixation without contemplation is circulation without Light. Contemplation without ixation is Light without circulation!

(2) And when I wanted to stand firmly, I ascended to the Existence, which I found standing and at rest, resembling and similar to (the standing and resting) covering me.

(20) The Master hinted at this secretly when he said: At the beginning of the work one must sit in a quiet room, the body like dry wood, the heart like cooled ashes. Let the lids of both eyes be lowered; then look within and purify the heart, cleanse the thoughts, stop pleasures and conserve the seed. One should sit down daily to meditate with legs crossed. Let the light in the eyes be stopped; let the hearing power of the ear be crystallized and the tasting power of the tongue diminished; that is, the tongue should be laid to the roof of the mouth; let the breathing through the nose be made rhythmical and the thoughts fixed on the dark door. If the breathing is not irst made rhythmical it is to be feared that there will be dif iculty in breathing, because of stoppage. When one closes the eyes, then one should take as a measure a point on the back of the nose which lies not half an inch below the intersection point of the line of sight, where there is a little bump on the nose. Then one begins to collect one's thoughts; the ears make the breathing rhythmical; body and heart are comfortable and harmonious. The Light of the eyes must shine quietly, and, for a long time, neither sleepiness nor distraction must set in. The eyes do not look outward, they drop their lids and light up what is within. There is Light in this place. The mouth does not speak nor laugh. One closes the lips and breathes inwardly. Breathing is at this place. The nose smells no odours. Smelling is at this place. The ear does not hear things outside. Hearing is at this place. The whole heart watches over what is within. Its watching is at this place. The thoughts do not stray outward; true thoughts have continuity in themselves. If the thoughts are lasting, the seed is lasting; if the seed lasts, the power lasts; if the power lasts, then will the spirit last also. The spirit is thought; thought is the heart; the heart is the ire; the fire is the Elixir. When one looks at what is within in this way, the wonders of the opening and shutting of the gates of Heaven will be inexhaustible. But the deeper secrets cannot be effected without making the breathing rhythmical.

(2) Thou restest in their funereal chambers, which those who are in their coffins have opened for thee and for thy ... when thou journeyest; thou art firm on thy pedestal, of thy existence, thou appearest in heaven, and thou fastenest the tackle by the side of Rā

(68) For his spirit always seeketh for rest, but findeth it not; for it is impatient, and always seeketh after novelties, or some new thing; and when it findeth somewhat, it tickleth itself therewith, as if it had found some new treasure, and yet there is no steadfastness, stability or certainty in him, but he seeketh continually for abstinence or for a diversion.

(17) Steadfastness in sacrifice, austerity, and gift is also called “Sat”; and so too is any action connected therewith.

(139) But the cold and half-dead body does not always understand this fight of the soul: The body does not know how it is with it, but is heavy and anxious; it goeth from one room or business to another; and from one place to another; it seeketh for ease and rest.

(30) Repeat this, from thine own mouth, distinctly; and remember its meaning vividly, and meditate upon it. The putting of this into practice is essential.

(9) Know that as the mighty wind blowing everywhere rests always in the sky, likewise, all living beings rest always in Me.

(13) Fixating contemplation (13) is a Buddhist method which by no means has been handed down as a secret.

(2) I am Seta at the confines of the earth. I lay myself down [in death], I restore myself and I renew myself daily

(63) And now we long for a little rest but find it not: We follow hard upon and obtain (it) not: And light has vanished from before us, And darkness is our dwelling-place for ever and ever:

(3) He who knows the firm rest, becomes himself firm in this world and in the next. The eye indeed is the firm rest.

(10) With their thought fixed on Me, with their life absorbed in Me, enlightening one another about Me, and always conversing about Me, they derive satisfaction and delight.