Book
4 - Illumination
1. The higher and lower siddhis (or
powers) are gained by incarnation, or by
drugs, words of power, intense desire or
by meditation.
2. The transfer of the consciousness
from a lower vehicle into a higher is
part of the great creative and
evolutionary process.
3. The practices and methods are not the
true cause of the transfer of
consciousness but they serve to remove
obstacles, just as the husbandman
prepares his ground for sowing.
4. The "I am" consciousness is
responsible for the creation of the
organs through which the sense of
individuality is enjoyed.
5. Consciousness is one, yet produces
the varied forms of the many.
6. Among the forms which consciousness
assumes, only that which is the result
of meditation is free from latent karma.
7. The activities of the liberated soul
are free from the pairs of opposites.
Those of other people are of three
kinds.
8. From these three kinds of karma
emerge those forms which are necessary
for the fruition of the effects.
9. There is identity of relation between
memory and the effect-producing cause,
even when separated by species, time and
place.
10. Desire to live being eternal, these
mind-created forms are without known
beginning.
11. These forms being created and held
together through desire, the basic
cause, personality, the effective
result, mental vitality or the will to
live, and the support of the outward
going life or object, when these cease
to attract then the forms cease likewise
to be.
12. The past and the present exist in
reality. The form assumed in the time
concept of the present is the result of
developed characteristics and holds
latent seeds of future quality.
13. The characteristics, whether latent
or potent, partake of the nature of the
three gunas (qualities of matter).
14. The manifestation of the objective
form is due to the one-pointedness of
the effect-producing cause (the
unification of the modifications of the
chitta or mind stuff).
15. These two, consciousness and form,
are distinct and separate; though forms
may be similar, the consciousness may
function on differing levels of being.
16. The many modifications of the one
mind produce the diverse forms, which
depend for existence upon those many
mind impulses.
17. These forms are cognized or not,
according to the qualities latent in the
perceiving consciousness.
18. The Lord of the mind, the perceiver,
is ever aware of the constantly active
mind stuff, the effect-producing cause.
19. Because it can be seen or cognized
it is apparent that the mind is not the
source of illumination.
20. Neither can it know two objects
simultaneously, itself and that which is
external to itself.
21. If knowledge of the mind (chitta) by
a remoter mind is postulated, an
infinite number of knowers must be
inferred, and the sequence of memory
reactions would tend to infinite
confusion.
22. When the spiritual intelligence
which stands alone and freed from
objects, reflects itself in the mind
stuff, then comes awareness of the Self.
23. Then the mind stuff, reflecting both
the knower and the knowable, becomes
omniscient.
24. The mind stuff also, reflecting as
it does an infinity of mind impressions,
becomes the instrument of the Self and
acts as a unifying agent.
25. The state of isolated unity
(withdrawn into the true nature of the
Self) is the reward of the man who can
discriminate between the mind stuff and
the Self, or spiritual man.
26. The mind then tends towards
discrimination and increasing
illumination as to the true nature of
the one Self.
27. Through force of habit, however, the
mind will reflect other mental
impressions and perceive objects of
sensuous perception.
28. These reflections are of the nature
of hindrances, and the method of their
overcoming is the same.
29. The man who develops non-attachment
even in his aspiration after
illumination and isolated unity, becomes
aware, eventually, through practiced
discrimination, of the over-shadowing
cloud of spiritual knowledge.
30. When this stage is reached then the
hindrances and karma are overcome.
31. When, through the removal of the
hindrances and the purification of all
the sheaths, the totality of knowledge
becomes available, naught further
remains for the man to do.
32. The modifications of the mind stuff
(or qualities of matter) through the
inherent nature of the three gunas come
to an end, for they have served their
purpose.
33. Time, which is the sequence of the
modifications of the mind, likewise
terminates, giving place to the Eternal
Now.
34. The state of isolated unity becomes
possible when the three qualities of
matter (the three gunas or potencies of
nature) no longer exercise any hold over
the Self. The pure spiritual
consciousness withdraws into the One.
Swami Veet Chintan T'Zorba-Krsna
Jyotish
Shastracharya
& Vedic Astrologer of India
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