(12) 'The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind.'

(5) 'He who knows, let me think this, he is the Self, the mind is his divine eye . He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i. e. the mind, rejoices. 'The Devas who are in the world of Brahman meditate on that Self (as taught by Pragâpati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.' Thus said Pragâpati, yea, thus said Pragâpati.

(2) For as the World’s illumined by the Sun, so is the mind of man illumined by that Light; nay, in [still] fuller measure. For whatsoever thing the Sun doth shine upon, it is anon, by interjection of the Earth or Moon, or by the intervention of the night, robbed of its light. But once the [Higher] Sense hath been commingled with the soul of man, there is at-onement from the happy union of the blending of their natures; so that minds of this kind are never more held fast in errors of the darkness. Wherefore, with reason have they said the [Higher] Senses are the souls of Gods; to which I add: not of all Gods, but of the great ones [only]; nay, even of the principles of these.

(23) This is the dispensation of the universe, depending from the nature of the One, pervading [all things] through the Mind, than which is naught diviner nor of greater energy; and naught a greater means for the at-oning men to gods and gods to men. He, [Mind,] is the Good Daimon. Blessed the soul that is most filled with Him, and wretched is the soul that's empty of the Mind. Tat: Father, what dost thou mean, again? Hermes: Dost think then, son, that every soul hath the Good [Mind]? For 'tis of Him we speak, not of the mind in service of which we were just speaking, the mind sent down for [the soul's] chastisement.

(129) But when he is overcome, then the heavenly gate openeth in my spirit, and then the spirit seeth the divine and heavenly being; not externally without the body, but in the fountain or wellspring of the heart there riseth up the flash in the sensibility or thoughts of the brain, and therein the spirit does contemplate or meditate.

(5) But when he departs from this body, then he departs upwards by those very rays (towards the worlds which he has gained by merit, not by knowledge); or he goes out while meditating on Om (and thus securing an entrance into the Brahmaloka). And while his mind is failing, he is going to the sun. For the sun is the door of the world (of Brahman). Those who know, walk in; those who do not know, are shut out. There is this verse 1: 'There are a hundred and one arteries of the heart; one of them penetrates the crown of the head; moving upwards by it a man reaches the immortal; the others serve for departing in different directions, yea, in different directions 2.'

(5) Now, how is the soul to arrive at this heavenly state that it recognizes God in itself, and knows that He is near? By copying the heavens, which can receive no impulse from without to mar their tranquility. Thus must the soul, which would know God, be rooted and grounded in Him so steadfastly, as to suffer no perturbation of fear or hope, or joy or sorrow, or love or hate, or anything which may disturb its peace.

(7) He who understands all and who knows all, he to whom all this glory in the world belongs, the Self, is placed in the ether, in the heavenly city of Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss.

(5) He who finds happiness within, delights within, and illumined within, that sage becoming Brahman attains absolute perfection.

(2) Yea, He who is the Sire of all, [our] Lord, and who alone is all, doth love to show Himself to all. It is not by the place where he may be, nor by the quality which he may have, nor by the greatness which he may possess, but by the mind’s intelligence alone, that He doth shed His light on man,—[on him] who shakes the clouds of Error from his soul, and sights the brilliancy of Truth, mingling himself with the All-sense of the Divine Intelligence; through love of which he wins his freedom from that part of him o’er which Death rules, and has the seed of the assurance of his future Deathlessness implanted in him.

(57) But that they have hitherto ascribed such acute Knowledge to the Soul, after the Departure of the Body, that thing is very various, according as the Soul is variously armed. It it here (in this Body) entered into the new Birth, and if itself was entered, with its noble Champion [Jesus Christ,] through the Princely Potentates, Gates of the Deep, to God, so that it has received the Crown of the high Wisdom from the noble Virgin, then indeed it has great Wisdom and Knowledge, even above the Heavens, for it is in the Bosom of the Virgin, through whom the eternal Wonders of God are opened. This [Soul] has also great Joy and Clarity, [Brightness or Luster,] above the Heavens of the Elements; for the Glance of the holy Trinity shines from it, and clarifies, [brightens, or glorifies] it.

(5) In him the heaven, the earth, and the sky are woven, the mind also with all the senses. Know him alone as the Self, and leave off other words! He is the bridge of the Immortal.

(6) Supreme Bliss comes to the yogi whose mind is completely tranquil and whose passions are quieted, who is free from stain and who has become one with Brahman.

(5) Hence the inscrutable God is called silent by the divine ones, and is said to consent with Mind, and to be known to human souls through the power of the Mind alone.

(25) For him who discerns between the Mind and the Spiritual Man, there comes perfect fruition of the longing after the real being of the Self.

(9) In this choiring, the soul looks upon the wellspring of Life, wellspring also of Intellect, beginning of Being, fount of Good, root of Soul. It is not that these are poured out from the Supreme lessening it as if it were a thing of mass. At that the emanants would be perishable; but they are eternal; they spring from an eternal principle, which produces them not by its fragmentation but in virtue of its intact identity: therefore they too hold firm; so long as the sun shines, so long there will be light.

We have not been cut away; we are not separate, what though the body-nature has closed about us to press us to itself; we breathe and hold our ground because the Supreme does not give and pass but gives on for ever, so long as it remains what it is.

Our being is the fuller for our turning Thither; this is our prosperity; to hold aloof is loneliness and lessening. Here is the soul's peace, outside of evil, refuge taken in the place clean of wrong; here it has its Act, its true knowing; here it is immune. Here is living, the true; that of to-day, all living apart from Him, is but a shadow, a mimicry. Life in the Supreme is the native activity of Intellect; in virtue of that converse it brings forth gods, brings forth beauty, brings forth righteousness, brings forth all moral good; for of all these the soul is pregnant when it has been filled with God. This state is its first and its final, because from God it comes, its good lies There, and, once turned to God again, it is what it was. Life here, with the things of earth, is a sinking, a defeat, a failing of the wing.

That our good is There is shown by the very love inborn with the soul; hence the constant linking of the Love-God with the Psyches in story and picture; the soul, other than God but sprung of Him, must needs love. So long as it is There, it holds the heavenly love; here its love is the baser; There the soul is Aphrodite of the heavens; here, turned harlot, Aphrodite of the public ways: yet the soul is always an Aphrodite. This is the intention of the myth which tells of Aphrodite's birth and Eros born with her.

The soul in its nature loves God and longs to be at one with Him in the noble love of a daughter for a noble father; but coming to human birth and lured by the courtships of this sphere, she takes up with another love, a mortal, leaves her father and falls.

But one day coming to hate her shame, she puts away the evil of earth, once more seeks the father, and finds her peace.

Those to whom all this experience is strange may understand by way of our earthly longings and the joy we have in winning to what we most desire- remembering always that here what we love is perishable, hurtful, that our loving is of mimicries and turns awry because all was a mistake, our good was not here, this was not what we sought; There only is our veritable love and There we may hold it and be with it, possess it in its verity no longer submerged in alien flesh. Any that have seen know what I have in mind: the soul takes another life as it approaches God; thus restored it feels that the dispenser of true life is There to see, that now we have nothing to look for but, far otherwise, that we must put aside all else and rest in This alone, This become, This alone, all the earthly environment done away, in haste to be free, impatient of any bond holding us to the baser, so that with our being entire we may cling about This, no part in us remaining but through it we have touch with God.

Thus we have all the vision that may be of Him and of ourselves; but it is of a self-wrought to splendour, brimmed with the Intellectual light, become that very light, pure, buoyant, unburdened, raised to Godhood or, better, knowing its Godhood, all aflame then- but crushed out once more if it should take up the discarded burden.

(29) He who, after he has attained, is wholly free from self, reaches the essence of all that can be known, gathered together like a cloud. This is the true spiritual consciousness.

(4) If any one knowing this meditates on the sun as Brahman, pleasant shouts will approach him and will continue, yea, they will continue.

(18) When then the mind doth free itself from the earth-body, it straightway putteth on its proper robe of fire, with which it could not dwell in an earth-body. For earth doth not bear fire; for it is all set in a blaze even by a small spark. And for this cause is water poured around earth, to be a guard and wall, to keep the blazing of the fire away. But mind, the swiftest thing of all divine outthinkings, and swifter than all elements, hath for its body fire. For mind being builder doth use the fire as tool for the construction of all things - the Mind of all [for the construction] of all things, but that of man only for things on earth. Stript of its fire the mind on earth cannot make things divine, for it is human in its dispensation.

(4) 'The wise, when he knows that that by which he perceives all objects in sleep or in waking is the great omnipresent Self, grieves no more.'