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1II. Of all means, there is but one, Knowledge, that is efficacious for the obtaining of deliverance, even as there is no cooking without fire, can one not arrive at final deliverance without Knowledge. III. For want of being opposed to it, action knows not to repulse ignorance, but Knowledge dissipates ignorance, as light dissipates the darkness of heavy clouds. IV. Fettered in some wise by ignorance, but again becoming free when she is destroyed (Atma, Atma, Spirit, or Human Soul and Brahma, divine Soul) becomes of itself resplendent of great fight, as the sun upon disappearance of the clouds. V. After the Divine Soul (Brahma), troubled by ignorance, has been purified by the exercise of knowledge, the knowledge itself vanishes (diffuses), even as the grain Kalaka in water.
2Note: Kalaka is used in many parts of India to purify stagnant and brackish water. The natural purifiers are very valuable in the East, and the Kalaka here referred to dissolves immediately when placed in water, hence the passage, “Diffuses even as the Grain Kalaka in water.” The student is also here referred to an interesting account of the sweetening of brackish waters in the 15th. Chapter of the Book of Exodus. “So Moses brought Israel from the Red Sea, and they went out in the wilderness of Shur, and they went three days in the wilderness and found no water, and when they came to Morah, they could not drink of the waters of Morah, for they were bitter, and the people murmured against Moses saying, what shall we drink? and he (Moses) cried unto the Lord, and the Lord showed him a tree, which, when he had cast it into the waters they were made sweet,” etc. Many kinds of plants will clarify water and make it sweet, the same as the oak cullings used in the waters of the land of La Gronde. VI. Similar to the image of a dream, the world is continually troubled by love, by hate, and other passions. As long as the dream lasts, it appears to be real, but on awakening, it passes on into nonreality. VII. The phenomenal world appears as real, even as the oyster shell appears to be silver, as long as Brahma is not known, He that is above all things, indivisible. c iooqle 130 THE LIGHT OF EGYPT
3VIII. All the varieties of being are comprised in the One Being, veritable and intelligent, who is bound up with all, eternal, all pene¬ trating, even as gold is in all variety of ornaments. IX. Even as the air, director of the organs of sense, the Master, susceptible of diverse attributes, appears as distinct, by reason of their distinctions, but when these attributes are destroyed (latent), it vir¬ tually becomes one. X. By virtue of these diverse attributes, species, names and dif¬ ferent states are communicated to the Spirit, in the same wise as different colors are to the water. XI. The body, formed of the combination of the elements to the number of five; Fire, Earth, Air, Water and Vital Breath; produced by the effect of action (Energy), thus forms the seat of perception of pleasure and of pain. XII. The subtle body (Astral Body), which is not the issue of the five grosser elements, but which is united with the five breaths of life, with the faculty of interior comprehension (Manas), with in¬ telligence (Buddhi), and the ten organs, is the instrument of the perception of the interior senses. XIII. The an-beginning (indefinite), ignorance without begin¬ ning (undefined), is called the casual attribute, but which differs essentially from that triplicity of attributes, which is to be under¬ stood as Spirit (Atmanam Avadhavy).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1II. Of all means, there is but one, Knowledge, that is efficacious for the obtaining of deliverance, even as there is no cooking without fire, can one not arrive at final deliverance without Knowledge. III. For want of being opposed to it, action knows not to repulse ignorance, but Knowledge dissipates ignorance, as light dissipates the darkness of heavy clouds. IV. Fettered in some wise by ignorance, but again becoming free when she is destroyed (Atma, Atma, Spirit, or Human Soul and Brahma, divine Soul) becomes of itself resplendent of great fight, as the sun upon disappearance of the clouds. V. After the Divine Soul (Brahma), troubled by ignorance, has been purified by the exercise of knowledge, the knowledge itself vanishes (diffuses), even as the grain Kalaka in water.
2Note: Kalaka is used in many parts of India to purify stagnant and brackish water. The natural purifiers are very valuable in the East, and the Kalaka here referred to dissolves immediately when placed in water, hence the passage, “Diffuses even as the Grain Kalaka in water.” The student is also here referred to an interesting account of the sweetening of brackish waters in the 15th. Chapter of the Book of Exodus. “So Moses brought Israel from the Red Sea, and they went out in the wilderness of Shur, and they went three days in the wilderness and found no water, and when they came to Morah, they could not drink of the waters of Morah, for they were bitter, and the people murmured against Moses saying, what shall we drink? and he (Moses) cried unto the Lord, and the Lord showed him a tree, which, when he had cast it into the waters they were made sweet,” etc. Many kinds of plants will clarify water and make it sweet, the same as the oak cullings used in the waters of the land of La Gronde. VI. Similar to the image of a dream, the world is continually troubled by love, by hate, and other passions. As long as the dream lasts, it appears to be real, but on awakening, it passes on into nonreality. VII. The phenomenal world appears as real, even as the oyster shell appears to be silver, as long as Brahma is not known, He that is above all things, indivisible. c iooqle 130 THE LIGHT OF EGYPT
3VIII. All the varieties of being are comprised in the One Being, veritable and intelligent, who is bound up with all, eternal, all pene¬ trating, even as gold is in all variety of ornaments. IX. Even as the air, director of the organs of sense, the Master, susceptible of diverse attributes, appears as distinct, by reason of their distinctions, but when these attributes are destroyed (latent), it vir¬ tually becomes one. X. By virtue of these diverse attributes, species, names and dif¬ ferent states are communicated to the Spirit, in the same wise as different colors are to the water. XI. The body, formed of the combination of the elements to the number of five; Fire, Earth, Air, Water and Vital Breath; produced by the effect of action (Energy), thus forms the seat of perception of pleasure and of pain. XII. The subtle body (Astral Body), which is not the issue of the five grosser elements, but which is united with the five breaths of life, with the faculty of interior comprehension (Manas), with in¬ telligence (Buddhi), and the ten organs, is the instrument of the perception of the interior senses. XIII. The an-beginning (indefinite), ignorance without begin¬ ning (undefined), is called the casual attribute, but which differs essentially from that triplicity of attributes, which is to be under¬ stood as Spirit (Atmanam Avadhavy).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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