(2) When a man attains peace, all sorrow and suffering caused by the unbalanced mind and rebellious senses come to an end. By peace and purity, the mind is soon fixed in the Self.

(4) By the mind alone is It to be perceived. There is on earth no diversity. He gets death after death, Who peiceives here seeming diversity.

(12) They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.

(2) But if perception does not go by impression, what is the process?

The mind affirms something not contained within it: this is precisely the characteristic of a power- not to accept impression but, within its allotted sphere, to act.

Besides, the very condition of the mind being able to exercise discrimination upon what it is to see and hear is not, of course, that these objects be equally impressions made upon it; on the contrary, there must be no impressions, nothing to which the mind is passive; there can be only acts of that in which the objects become known.

Our tendency is to think of any of the faculties as unable to know its appropriate object by its own uncompelled act; to us it seems to submit to its environment rather than simply to perceive it, though in reality it is the master, not the victim.

As with sight, so with hearing. It is the air which takes the impression, a kind of articulated stroke which may be compared to letters traced upon it by the object causing the sound; but it belongs to the faculty, and the soul-essence, to read the imprints thus appearing before it, as they reach the point at which they become matter of its knowledge.

In taste and smell also we distinguish between the impressions received and the sensations and judgements; these last are mental acts, and belong to an order apart from the experiences upon which they are exercised.

The knowing of the things belonging to the Intellectual is not in any such degree attended by impact or impression: they come forward, on the contrary, as from within, unlike the sense-objects known as from without: they have more emphatically the character of acts; they are acts in the stricter sense, for their origin is in the soul, and every concept of this Intellectual order is the soul about its Act.

Whether, in this self-vision, the soul is a duality and views itself as from the outside- while seeing the Intellectual-Principal as a unity, and itself with the Intellectual-Principle as a unity- this question is investigated elsewhere.

(2) Thus we may not look for the Intellectual objects outside of the Intellectual-Principle, treating them as impressions of reality upon it: we cannot strip it of truth and so make its objects unknowable and non-existent and in the end annul the Intellectual-Principle itself. We must provide for knowledge and for truth; we must secure reality; being must become knowable essentially and not merely in that knowledge of quality which could give us a mere image or vestige of the reality in lieu of possession, intimate association, absorption.

The only way to this is to leave nothing out side of the veritable Intellectual-Principle which thus has knowledge in the true knowing , cannot forget, need not go wandering in search. At once truth is there, this is the seat of the authentic Existents, it becomes living and intellective: these are the essentials of that most lofty Principle; and, failing them, where is its worth, its grandeur?

Only thus is it dispensed from demonstration and from acts of faith in the truth of its knowledge: it is its entire self, self-perspicuous: it knows a prior by recognising its own source; it knows a sequent to that prior by its self-identity; of the reality of this sequent, of the fact that it is present and has authentic existence, no outer entity can bring it surer conviction.

Thus veritable truth is not accordance with an external; it is self-accordance; it affirms and is nothing other than itself and is nothing other; it is at once existence and self-affirmation. What external, then, can call it to the question, and from what source of truth could the refutation be brought? Any counter affirmation must fall into identity with the truth which first uttered itself; brought forward as new, it has to appear before the Principle which made the earlier statement and to show itself identical with that: for there is no finding anything truer than the true.

(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.

(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.

(13) To that pupil who has approached him respectfully, whose thoughts are not troubled by any desires, and who has obtained perfect peace, the wise teacher truly told that knowledge of Brahman through which he knows the eternal and true Person.

(4) Indeed there is nothing so pure as Knowledge in this world. He who is perfected in Nishkama Karma finds that wisdom by himself in Atma in due season.

(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.

(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.

(4) Verily, while he does not there see [with the eyes], he is verily seeing, though he does not see (what is [usually] to be seen) l; for there is no cessation of the seeing of a seer, because of his imperishability [as a seer]. It is not, however, a second thing, other than himself and separate, that he may see.

(22) It should be pointed out, moreover, that in such experiences there is not merely the intellectual conviction of the certainty of the facts just stated, but that, on the contrary, there is manifested an actual. "knowing," direct and immediate, of such facts. The person having the experience knows these things just as he knows that he himself is alive and present in the universe. It is impossible to convey the exact nature of this consciousness to any who have not had at least a faint flash of it. It can be described only in its own terms.

(2) The unreal has no being, the real has no non-being. The final truth of these two has been seen indeed by those who have experienced the essence of things.

(7) Consider the act of ocular vision:

There are two elements here; there is the form perceptible to the sense and there is the medium by which the eye sees that form. This medium is itself perceptible to the eye, distinct from the form to be seen, but the cause of the seeing; it is perceived at the one stroke in that form and on it and, hence, is not distinguished from it, the eye being held entirely by the illuminated object. When on the contrary this medium presents itself alone it is seen directly- though even then actual sight demands some solid base; there must be something besides the medium which, unless embracing some object, eludes perception; thus the light inherent to the sun would not be perceived but for the solidity of the mass. If it is objected that the sun is light entire, this would only be a proof of our assertion: no other visible form will contain light which must, then, have no other property than that of visibility, and in fact all other visible objects are something more than light alone.

So it is with the act of vision in the Intellectual Principle.

This vision sees, by another light, the objects illuminated by the First Principle: setting itself among them, it sees veritably; declining towards the lower Nature, that upon which the light from above rests, it has less of that vision. Passing over the visible and looking to the medium by which it sees, then it holds the Light and the source of Light.

But since the Intellectual-Principle is not to see this light as something external we return to our analogy; the eye is not wholly dependent upon an outside and alien light; there is an earlier light within itself, a more brilliant, which it sees sometimes in a momentary flash. At night in the darkness a gleam leaps from within the eye: or again we make no effort to see anything; the eyelids close; yet a light flashes before us; or we rub the eye and it sees the light it contains. This is sight without the act, but it is the truest seeing, for it sees light whereas its other objects were the lit not the light.

It is certainly thus that the Intellectual-Principle, hiding itself from all the outer, withdrawing to the inmost, seeing nothing, must have its vision- not of some other light in some other thing but of the light within itself, unmingled, pure, suddenly gleaming before it;

(279) 'All forms are unreal,' he who knows and sees this becomes passive in pain; this is the way that leads to purity.

(25) A saying, the truth of which is applicable, is: 'In a moment of time, a marked differentiation is created; In a moment of time, Perfect Enlightenment is obtained.'

(11) When one is so far advanced that every shadow and every echo has disappeared, so that one is quite quiet and firm, it is safe within the cave of power, where all that is miraculous returns to its roots. The place is not changed but divides itself. It is incorporeal space where a thousand and ten thousand places are one place. The time is not changed, but divides itself. It is immeasurable time when all the aeons are like a moment.

(6) The true prevails, not the untrue; by the true the path is laid out, the way of the gods (devayânah), on which the old sages, satisfied in their desires, proceed to where there is that highest place of the True One.

(6) The man who has subdued the mind and is full of peace experiences the Supreme Self under all conditions in heat and cold, pleasure and pain, honour and dishonour. (The mind of such a man experiences the Self under all conditions).