(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.'

(21) And then he will laugh at his own former state Saying, " What mattered my experiences when asleep? When I had forgotten my prosperous condition, And knew not that the grief and ills I experienced Were the effect of sleep and illusion and fancy? In like manner this world, which is only a dream. Seems to the sleeper as a thing enduring for ever But when the morn of the last day shall dawn, The sleeper will escape from the cloud of illusion; Laughter will overpower him at his own fancied grieves

(5) As is right, then, knowledge itself loves and teaches the ignorant, and instructs the whole creation to honour God Almighty. And if such an one teaches to love God, he will not hold virtue as a thing to be lost in any case, either awake or in a dream, or in any vision; since the habit never goes out of itself by falling from being a habit. Whether, then, knowledge be said to be habit or disposition; on account of diverse sentiments never obtaining access, the guiding faculty, remaining unaltered, admits no alteration of appearances by framing in dreams visionary conceptions out of its movements by day. Wherefore also the Lord enjoins "to watch," so that our soul may never be perturbed with passion, even in dreams; but also to keep the life of the night pure and stainless, as if spent in the day. For assimilation to God, as far as we can, is preserving the mind in its relation to the same things. And this is the relation of mind as mind.

(4) People see his pleasure-ground; Him no one sees at all. " Therefore one should not wake him suddenly," they say. Hard is the curing for a man to whom He does not return. Now some people say: " That is just his waking state, for whatever things he sees when awake, those too he sees when asleep." [This is not so, for] there [i.e. in sleep] the person Is self-illuminated/ [Janaka said:] < I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release [from trans- migration].'

(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.'

(1) Afterwards, also, you say, “ that many, through enthusiasm and divine inspiration, predict future events, and that they are then in so wakeful a state, as even to energize according to sense, and yet they are not conscious of the state they are in, or at least, not so much as they were before .” I wish, therefore, here to point out to you the signs by which those who are rightly possessed by the Gods may be known. For they either subject the whole of their life, as a vehicle or instrument to the inspiring Gods; or they exchange the human for the divine life; or they energize with their own proper life about divinity. But they neither energize according to sense, nor are in such a vigilant state as those who have their senses excited from sleep (for neither do they apprehend future events); nor are they moved as those are who energize according to impulse. Nor, again, are they conscious of the state they are in, neither as they were before, nor in any other way; nor, in short, do they convert to themselves their own intelligence, or exert any knowledge which is peculiarly their own.

(7) Now the rational soul in man abounds in marvels, both of knowledge and power. By means of it he masters arts and sciences, can pass in a flash from earth to heaven and back again, can map out the skies and measure the distances between the stars. By it also he can draw the fish from the sea and the birds from the air, and can subdue to his service animals like the elephant, the camel, and the horse. His five senses are like five doors opening on the external world; but, more wonderful than this, his heart has a window which opens on the unseen world of spirits. In the state of sleep, when the avenues of the senses are closed, this window is opened and man receives impressions from the unseen world and sometimes fore-shadowings of the future. His heart is then like a mirror which reflects what is pictured in the Tablet of Fate. But, even in sleep, thoughts of worldly things dull this mirror, so that the impression it receives are not clear. After death, however, such thoughts vanish and things are seen in their naked reality, and the saying

(2) The entrance of this spirit, also, is accompanied with a noise, and he diffuses himself on all sides without any contact, and effects admirable works conducive to the liberation of the passions of the soul and body. But sometimes a bright and tranquil light shines forth, by which the sight of the eyes is detained, and which occasions them to become closed, though they were before open. The other senses, however, are in a vigilant state, and in a certain respect have a cosensation of the light unfolded by the Gods; and the recumbents hear what the Gods say, and know, by a consecutive perception, what is then done by them. This, however, is beheld in a still more perfect manner, when the sight perceives, when intellect, being corroborated, follows what is performed, and this is accompanied with the motion of the spectators. Such, therefore, and so many being the differences of these dreams, no one of them is similar to human dreams. But wakefulness, a detention of the eyes, a similar oppression of the head, a condition between sleeping and waking, an instantaneous excitation, or perfect vigilance, are all of them divine indications, and are adapted to the reception of the Gods. They are also sent by the Gods, and a part of divine appearances antecedes according to things of this kind.

(12) Such is the Mind which is energized before energy, while yet it had not gone forth, but abode in the Paternal Depth, and in the Adytum of God nourished silence.

(18) After the exercise of the will has stilled the psychic activities, meditation rests only on the fruit of former meditations.

(3) "Up there above us in the life serene," I answered him, "I lost me in a valley, Or ever yet my age had been completed. But yestermorn I turned my back upon it; This one appeared to me, returning thither, And homeward leadeth me along this road." And he to me: "If thou thy star do follow, Thou canst not fail thee of a glorious port, If well I judged in the life beautiful. And if I had not died so prematurely, Seeing Heaven thus benignant unto thee, I would have given thee comfort in the work. But that ungrateful and malignant people, Which of old time from Fesole descended, And smacks still of the mountain and the granite, Will make itself, for thy good deeds, thy foe; And it is right; for among crabbed sorbs It ill befits the sweet fig to bear fruit. Old rumour in the world proclaims them blind; A people avaricious, envious, proud; Take heed that of their customs thou do cleanse thee. Thy fortune so much honour doth reserve thee, One party and the other shall be hungry For thee; but far from goat shall be the grass.

(1) The wise, therefore, speak as follows: The soul having a twofold life, one being in conjunction with body, but the other being separate from all body; when we are awake we employ, for the most part, the life which is common with the body, except when we separate ourselves entirely from it by pure intellectual and dianoetic energies. But when we are asleep, we are perfectly liberated, as it were, from certain surrounding bonds, and use a life separated from generation. Hence, this form of life, whether it be intellectual or divine, and whether these two are the same thing, or whether each is peculiarly of itself one thing, is then excited in us, and energizes in a way conformable to its nature. Since, therefore, intellect surveys real beings, but the soul contains in itself the reasons of all generated natures, it very properly follows that, according to a cause which comprehends future events, it should have a foreknowledge of them, as arranged in their precedaneous reasons. And it possesses a divination still more perfect than this, when it conjoins the portions of life and intellectual energy to the wholes from which it was separated. For then it is filled from wholes with all scientific knowledge, so as for the most part to attain by its conceptions to the apprehension of every thing which is effected in the world. Indeed, when it is united to the Gods, by a liberated energy of this kind, it then receives the most true plenitudes of intellections, from which it emits the true divination of divine dreams, and derives the most genuine principles of knowledge.

(4) In the state of sleep going aloft and alow, A god, he makes many forms for himself— Now, as it were, enjoying pleasure with women, Now, as it were, laughing, and even beholding fearful sights.

(2) Ajatasatru said: ' When this man has fallen asleep thus, then the peison who consists of intelligence having by his intelligence taken to himself the intelligence of these senses (prana\ rests in that place which is the space within the heart. When that person restrains the senses, that person is said to be asleep. Then the breath is restrained, The voice is restrained. The eye is restrained. The ear is restrained. The mind is restrained. 1 8. When he goes to sleep, these worlds are his. Then he becomes a great king, as it were. Then he becomes a great Brahman, as it were. He enters the high and the low, as it were. As a great king, taking with him his people, moves around in his own country as he pleases, even so here this one, taking with him his senses, moves around in his own body (tarlra) as he pleases.

(6) Among states of consciousness, that which is born of Contemplation is free from the seed of future sorrow.

(13) Some by meditation perceive the Self in themselves through the mind, some by devotion to knowledge, and some by devotion to work.

(17) In the soul sleep a strange process occurs, namely, the preparation for the sloughing off of the lower sheaths of the soul, leaving it free to enter the life on the Astral Plane clad only in the garments of its highest stage of spiritual attainment reached by it. Each soul awakens on the Astral Plane prepared to dwell on the plane of its highest and best, leaving the rest behind it. It awakens on the plane in which the highest and best in itself is given a chance to develop and expand, and to make progress, for the soul may, and does, make great progress in these between-births sojourns on the Astral Plane.

(6) 'Having understood that the senses are distinct (from the Âtman), and that their rising and setting (their waking and sleeping) belongs to them in their distinct existence (and not to the Âtman), a wise man grieves no more.'

(2) 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Gârhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

(4) 'Having had enjoyment in this state of waking, having traveled around and seen good and evil, he hastens again. according to the entrance and place of origin, back to dreaming sleep. 1 8. As a great fish goes along both banks of a river, both the hither and the further, just so this person goes along both these conditions, the condition of sleeping and the condition of waking. The soul in deep, dreamless sleep