(1) Let a man meditate on the fivefold Sâman, which is greater than great, as the prânas (senses). The hiṅkâra is smell (nose), the prastâva speech (tongue), the udgîtha sight (eye), the pratihâra hearing (ear), the nidhana mind. These are one greater than the other.

(6) Making the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated there on the seat, practise Yoga for the purification of the self.

(14) "While at work your thought is to be actually concentrated in it, undistracted by anything whatever irrelevant to the matter in hand—pounding away like a great engine, with giant power and perfect economy—no wear and tear of friction, or dislocation of parts owing to the working of different forces at the same time. Then when the work is finished, if there is no more occasion for the use of the machine, it must stop equally, absolutely—stop entirely—no worrying (as if a parcel of boys were allowed to play their devilments with a locomotive as soon as it was in the shed)—and the man must retire into that region of his consciousness where his true self dwells. I say that the power of the thought-machine itself is enormously increased by this faculty of letting it alone on the one hand, and of using it singly and with concentration on the other. It becomes a true tool, which a master-workman lays down when done with, but which only a bungler carries about with him all the time to show that he is the possessor of it." If the student will master the idea expressed in the above several quoted paragraphs, he will indeed become a Master of Mind. And if he will extend the idea to the field of his Emotions, and will put into practice there the same idea and method, he will also become a Master of his Emotions—an accomplishment of inestimable value. But, before doing either of these things he will find it necessary to come to a full realization of the fact that his Self—his real "I"—is a Something superior to and transcending both his Thought and his Emotions. He must enter into a vivid realization of the "I AM," before he may hope to be able to say "I Do" regarding these accomplishments. As the old Rosicrucian masters were wont to say: "When the 'I' knows itself to be the Self and Master, then only is it able to take its throne and enforce its will upon its subjects in the world of its thoughts, desires, feelings, and emotions." Not only may the enlightened "I" manifest its power along the lines above indicated, but it may also work its will in that region which popular modern psychology has chosen to call "The Sub-Conscious Mind." The latter is merely that great region of mind outside of the limits of the concentrated field of attention. In that great region a great part of the thinking of the average man is performed, the results being flashed into the field of his attention in a more or less haphazard way. Without going deeply into the subject, we would say here that the man who has grasped the reality and power of the "I" is able to issue positive commands to this part of his mental machinery, and not only cause it to perform the work of thought classification, induction and deduction, for him, but also to present the report of such work to his conscious attention at any specified time and place. The Masters of Mind relieve themselves of much of the drudgery of ordinary intellectual processes in this way, and obtain results logically perfect and ready for use, according to the measure of training and direction which they have been able to impose upon the aforesaid regions of their mind.

(9) That subtle Self is to be known by thought (ketas) there where breath has entered fivefold, for every thought of men is interwoven with the senses, and when thought is purified, then the Self arises.

(7) Their fifteen parts enter into their elements, their Devas (the senses) into their (corresponding) Devas. Their deeds and their Self with all his knowledge become all one in the highest Imperishable.

(1) Let a man meditate on the fivefold Sâman as the five worlds. The hiṅkâra is, the earth, the prastâva the fire, the udgîtha the sky, the pratihâra the sun, the nidhana heaven; so in an ascending line.

(5) Shutting out all external contacts and fixing the sight between the eye-brows, equalising the out-going and the in-going breaths which pass through the nostrils, controlling the senses, mind and intellect, having moksha as his highest goal, free from desire, fear and anger, — the sage who ever (remains thus) is verily liberated.

(17) Man's physical, emotional, and mental natures provide environments of reciprocal benefit or detriment to each other. Since the physical nature is the immediate environment of the mental, only that mind is capable of rational thinking which is enthroned in a harmonious and highly refined material constitution. Hence right action, right feeling, and right thinking are prerequisites of right knowing, and the attainment of philosophic power is possible only to such as have harmonized their thinking with their living. The wise have therefore declared that none can attain to the highest in the science of knowing until first he has attained to the highest in the science of living. Philosophic power is the natural outgrowth of the philosophic life. Just as an intense physical existence emphasizes the importance of physical things, or just as the monastic metaphysical asceticism establishes the desirability of the ecstatic state, so complete philosophic absorption ushers the consciousness of the thinker into the most elevated and noble of all spheres--the pure philosophic, or rational, world.