(6) Supreme Bliss verily comes to this Yogin, whose mind is quite tranquil, whose passion is quieted, who has become Brahman, who is blemishless.

(6) Thus always keeping the mind balanced, the Yogin, with the mind controlled, attains to the Peace abiding in Me, which culminates in Nirvana (moksha.)

(10) Perhaps the reason this continuous activity remains unperceived is that it has no touch whatever with things of sense. No doubt action upon material things, or action dictated by them, must proceed through the sensitive faculty which exists for that use: but why should there not be an immediate activity of the Intellectual-Principle and of the soul that attends it, the soul that antedates sensation or any perception? For, if Intellection and Authentic-Existence are identical, this "Earlier-than-perception" must be a thing having Act.

Let us explain the conditions under which we become conscious of this Intellective-Act.

When the Intellect is in upward orientation that which contains the life of the Soul, is, so to speak, flung down again and becomes like the reflection resting on the smooth and shining surface of a mirror; in this illustration, when the mirror is in place the image appears but, though the mirror be absent or out of gear, all that would have acted and produced an image still exists; so in the case of the Soul; when there is peace in that within us which is capable of reflecting the images of the Rational and Intellectual-Principles these images appear. Then, side by side with the primal knowledge of the activity of the Rational and the Intellectual-Principles, we have also as it were a sense-perception of their operation.

When, on the contrary, the mirror within is shattered through some disturbance of the harmony of the body, Reason and the Intellectual-Principle act unpictured: Intellection is unattended by imagination.

In sum we may safely gather that while the Intellective-Act may be attended by the Imaging Principle, it is not to be confounded with it.

And even in our conscious life we can point to many noble activities, of mind and of hand alike, which at the time in no way compel our consciousness. A reader will often be quite unconscious when he is most intent: in a feat of courage there can be no sense either of the brave action or of the fact that all that is done conforms to the rules of courage. And so in cases beyond number.

So that it would even seem that consciousness tends to blunt the activities upon which it is exercised, and that in the degree in which these pass unobserved they are purer and have more effect, more vitality, and that, consequently, the Sage arrived at this state has the truer fulness of life, life not spilled out in sensation but gathered closely within itself.

(10) 'When the five instruments of knowledge stand still together with the mind, and when the intellect does not move, that is called the highest state.'

(6) When thought is quiescent, restrained by the practice of Yoga; when, seeing the Self by the self, he is satisfied in his own Self;

(17) Serenity of mind, good-heartedness, silence, self-control, purity of nature, — this is called the mental austerity.

(9) And believing in the unchanging nature of the pure and holy Truth, thou wilt have had produced in thee the tranquil-flowing Samddhi; and, having merged into the body of the perfectly evolved intellect, thou wilt have obtained Buddhahood in the Sambhoga-Kdya, whence there is no return.

(6) When he knows that Infinite Joy which, transcending the senses, can be grasped by reason; when, steady (in the Self), he moves never from the Reality;

(2) He attains peace, who, self-controlled, approaches objects with senses devoid of love and hatred and brought under his own control.

(1) Thine own consciousness, not formed into anything, in reality void, and the intellect, shining and blissful, — these two, — are inseparable. The union of them is the Dharma-Kaya state of Perfect Enlightenment.

(5) With the self unattached to external contacts, he finds the joy which is in the Self; with the Self engaged in the contemplation of Brahman he attains the endless joy.

(5) When they have reached him (the Self), the sages become satisfied through knowledge, they are conscious of their Self, their passions have passed away, and they are tranquil. The wise, having reached Him who is omnipresent everywhere, devoted to the Self, enter into him wholly.

(15) Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the Self, their desires having completely turned away, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Goal Eternal.

(2) When thy mind shall cross beyond the mire of delusion, then wilt thou attain to a disgust of what is yet to be heard and what has been heard.

(4) Free from passion, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire (tapas) of wisdom, many have reached My being.

(18) Endued with a pure reason, controlling the self with firmness, abandoning sound and other objects, and laying aside love and hatred;

(6) When the well-restrained thought is established in the Self only, without longing for any of the objects of desire, then he is said to be a Saint.

(96) His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.

(10) But how comes the soul not to keep that ground?

Because it has not yet escaped wholly: but there will be the time of vision unbroken, the self hindered no longer by any hindrance of body. Not that those hindrances beset that in us which has veritably seen; it is the other phase of the soul that suffers and that only when we withdraw from vision and take to knowing by proof, by evidence, by the reasoning processes of the mental habit. Such logic is not to be confounded with that act of ours in the vision; it is not our reason that has seen; it is something greater than reason, reason's Prior, as far above reason as the very object of that thought must be.

In our self-seeing There, the self is seen as belonging to that order, or rather we are merged into that self in us which has the quality of that order. It is a knowing of the self restored to its purity. No doubt we should not speak of seeing; but we cannot help talking in dualities, seen and seer, instead of, boldly, the achievement of unity. In this seeing, we neither hold an object nor trace distinction; there is no two. The man is changed, no longer himself nor self-belonging; he is merged with the Supreme, sunken into it, one with it: centre coincides with centre, for on this higher plane things that touch at all are one; only in separation is there duality; by our holding away, the Supreme is set outside. This is why the vision baffles telling; we cannot detach the Supreme to state it; if we have seen something thus detached we have failed of the Supreme which is to be known only as one with ourselves.

(4) Free from desire, with the mind and the self controlled, having relinquished all possessions, doing mere bodily action, he incurs no sin.