(2) Having restrained all the senses the harmonized should sit intent on me. His wisdom is steady whose senses are under control.

(2) If, early in the morning, a man can rid himself of all entanglements and meditate from one to two double hours, and then can orientate himself toward all activities and outside things in a purely objective, reflex way, and if this can be continued without any interruption, then after two or three months, all the perfected Ones come from Heaven and sanctify such behaviour.

(33) By holding one-pointedly to that train of thought, the belief that they are real is dissipated; and, that being impressed upon the inner continuity [of consciousness], one turneth backwards: if the knowledge of the unreality be impressed deeply in that way, the womb-door will be closed.

(6) When the perfectly controlled mind rests in the Self free from longing for all enjoyments, then one is said to have attained yoga.

(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.

(6) Having abandoned all desires born of the ego-centric will, having restrained the group of senses with mind from all sides, one should attain quietude slowly and slowly by the intellect held firmly. And then, fixing the mind in Atma, he should not think of anything else at all.

(2) And] that one moved motionlessly in his governance, lest he sink into the boundless by means of another act of Mentality. And he entered into himself and appeared all-encompassing.

(2) When one sets out to carry out one's decision, care must be taken to see that everything can proceed in a comfortable, easy manner. Too much must not be demanded of the heart. One must be careful that, quite automatically, heart and power correspond to one another. Only then can a state of quietness be attained. During this quiet state the right conditions and the right place must be provided. One must not sit down (to meditate) in the midst of frivolous affairs. That is to say, one must not have any vacuities in the mind. All entanglements must be put aside and one must be supreme and independent. Nor must the thoughts be directed toward the right procedure. If too much trouble is taken there

(7) Buddha said: When you fix your heart on one point, then nothing is impossible for you. The heart easily runs away, so it is necessary to gather it together by means of breathing power. Breathing power easily becomes coarse, therefore it has to be re ined by the heart. When that is done, can it then happen that it is not fixed?

(2) But the self-controlled man free from attraction and repulsion, with his senses under restraint though moving among objects, attains peace.

(5) The sage who has turned away all external impressions, fixing his gaze in the centre of the brows, controlling the incoming and outgoing breath rhythmically, keeping the senses, the mind and the intellect controlled, free from desire, fear and hatred, aspiring for the highest freedom indeed enjoys freedom always.

(1) WHEN thus vigour has been nurtured, it is well to fix the thought in concentred effort; the man of wandering mind lies between the fangs of the Passions. It cannot wander if body and thought be in solitude; so it is well to forsake the world and put away vain imaginations. Because of love, or hunger for gain, and the like, men will not forsake the world; then in order to cast it aside the wise will lay to heart these thoughts. Passion is overcome only by him who has won through stillness of spirit the perfect vision. Knowing this, I must first seek for stillness; it comes through the contentment that is regardless of the world. What creature of a day should cling to other frail beings, when he can never again through thousands of births behold his beloved? Yet when he sees him not, he is ill at ease; he rests not in concentred thought; and even when he beholds him he is not satisfied, but is distressed by the same longing as before. He sees not things in their reality; he loses his horror of the world; he is consumed by his grief in yearning for union with the beloved. In thoughts thereupon his brief life vainly passes away hour by hour; and the eternal Law is broken for the sake of a short-lived friend!

(14) One looks with both eyes at the end of the nose, sits upright and in a comfortable position, and holds the heart to the centre in the midst of conditions (on the ixe3 pole in the flight of phenomena). In Taoism it is called the yellow middle, in Buddhism the centre in the midst of conditions. The two are the same. It does not* necessarily mean the middle of the head. It is only a matter of fixing one's thinking on the point which lies exactly between the two eyes. Then all is well. The Light is something extremely mobile. When one ixes the thought on the midpoint between the two eyes, the Light streams in of its own accord. It is not necessary to direct the attention especially to the central castle. In these few words the most important thing is contained.

(2) The Lord said: When a man renounces completely all the desires of the mind, and when he is fully satisfied with his mind fixed in Atma, then he is declared to be a man of steady wisdom.

(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.'

(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!

(18) Emptiness comes as the first of the three contemplations. All things are looked upon as empty. Then follows delusion. Although it is known that they are empty, thiiigs are not destroyed, but a man attends to his affairs in the midst of the emptiness. But though one does not destroy things, neither does one pay attention to them; this is contemplation of the centre. While practising contemplation of the empty, one also knows that one cannot destroy the ten thousand things, and still one does not notice them. In this way the three contemplations fall together. But, after all, strength is in visioning the empty. Therefore, when one practises contemplation of emptiness, emptiness is certainly empty, but delusion is empty also, and the centre is empty. It needs a great strength to practise contemplation of delusion; then delusion is really delusion, but emptiness is also delusion, and the centre is also delusion. Being on the way of the centre, one also creates images of the emptiness, but they are not called empty, but are called central. One practises also contemplation of delusion, but one does not call it delusion, one calls it central. As to what has to do with the centre, more need not be said.

(7) At times the following can be experienced: as soon as one is quiet, the Light of the eyes begins to blaze up, so that everything before one becomes quite bright as if one were in a cloud. If one opens one's eyes and seeks the body, it is not to be found any more. This is called: In the empty chamber it grows light. Inside and outside, everything is equally light. "That is a very favourable sign. Or, when one sits in meditation, the leshly body becomes quite shining like silk or jade. It seems dif icult to remain sitting; one feels as if drawn upward. This is called: The spirit returns and pushes against Heaven. In time, one can experience it in such a way that one really floats upward.

(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.