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1XXVI. If he take himself for the individual Soul, as (by mistake) one takes a rope for a serpent, the Spirit contracts a great fright, but when he comes to understand, “I am not the Soul, but the sovereign Spirit,” he is freed from all fear. XXVII. The Spirit (Soul) of itself causes to appear the organs of sense, and at their head, intelligence (mind), as a lamp illuminates a vase and other objects. But the Spirit, in its real self, is not illumi¬ nated by these inert things. XXVIII. The Spirit (Soul) whose condition of being is knowledge, desires not the knowledge of another on the subject of its own know¬ ledge, in the same wise as a lamp giving its own light, has no need for another lamp, to be seen. Note: Or in other words, having attained the absolute condition of the At-one-ment, it cannot possibly be aided by any outside or external help, seeing that it is one with the Father. XXIX. One having recognized the Upadhis, or attributes, without exception, saying, “This is not, This is not,” let him recognize the unity of the Supreme Spirit, and of the Soul, by virtue of the great words, having rejected all the attributes of things temporal with such terms as, “It is not. It is not,” let him strive to discern the identity of God (Brahma) and of the Soul, but obsequied by the celebrated words of Holy Writ, “Thou art He,” This Soul is Brahma (God), “I am He.”
2XXX. Whatever cleaves to the body is the product of ignorance, it is visible, it is perishable as a bubble, but in that, which has not such marks of distinction, let the pure Being be recognized, saying of himself, “I am Brahma.” XXXI. (Thus says the Soul): To contain any difference from the body, I experience neither birth nor death, nor age, nor decreptitude, nor extinction, and am disconnected from the organs of sense. I have no point of attachment to their objects, even like a circle, when one c lOoqle O IZBA SOUL KNOWLEDGE 133 comes to know the Soul by the intelligence of Scripture, one arrives at the speculative science of the Soul, which is herein resumed in Five Slokas. The first step in the way of fife is reading the Sacred Books; the second is meditation, wherein the language of the Soul is understood. Note: The language of the Soul is not, in its strict sense, Intuition, but is that one sole attribute of the spiritual intelligence, viz., Divine Perception. Intuition can only be called the language of the Soul upon the more external planes of manifested Being. XXXII. Being freed from the Manan, or mind’s sentiments, I do not experience pain, passion, hate, fear, love, or other passions or affections. I am that which is established by the precept of revelation, without breath, without Manus, absolutely pure.
3XXXIII. Of Brahma is born the breath of fife (Prana), the mind; all the organs of sense are air, the wind, light, water and earth, nursing all that which exists. XXXIV. I am without quality, without activity, eternal, without will, without impurity, without change, without form, forever liberated, perfectly pure. XXXV. I am as the Ether, penetrating all things, without and within. I am without imperfections, ever the same in all, pure in passions, immaculate, immovable. XXXVI. He who is eternal, pure, free, one, entirely happy (in the supreme happiness), without duality (undivided), veritable, real, existence, Science, the Infinite, the supreme One, (Brahma) I am He. Note: There is no such thing as sentiment recognized within the pale of pure occultism; sentiment always creates for itself, some grand ideal of an apparent reality, which in itself is but Maya or illusion. SOUL KNOWLEDGE-BOOK II
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.
1XXVI. If he take himself for the individual Soul, as (by mistake) one takes a rope for a serpent, the Spirit contracts a great fright, but when he comes to understand, “I am not the Soul, but the sovereign Spirit,” he is freed from all fear. XXVII. The Spirit (Soul) of itself causes to appear the organs of sense, and at their head, intelligence (mind), as a lamp illuminates a vase and other objects. But the Spirit, in its real self, is not illumi¬ nated by these inert things. XXVIII. The Spirit (Soul) whose condition of being is knowledge, desires not the knowledge of another on the subject of its own know¬ ledge, in the same wise as a lamp giving its own light, has no need for another lamp, to be seen. Note: Or in other words, having attained the absolute condition of the At-one-ment, it cannot possibly be aided by any outside or external help, seeing that it is one with the Father. XXIX. One having recognized the Upadhis, or attributes, without exception, saying, “This is not, This is not,” let him recognize the unity of the Supreme Spirit, and of the Soul, by virtue of the great words, having rejected all the attributes of things temporal with such terms as, “It is not. It is not,” let him strive to discern the identity of God (Brahma) and of the Soul, but obsequied by the celebrated words of Holy Writ, “Thou art He,” This Soul is Brahma (God), “I am He.”
2XXX. Whatever cleaves to the body is the product of ignorance, it is visible, it is perishable as a bubble, but in that, which has not such marks of distinction, let the pure Being be recognized, saying of himself, “I am Brahma.” XXXI. (Thus says the Soul): To contain any difference from the body, I experience neither birth nor death, nor age, nor decreptitude, nor extinction, and am disconnected from the organs of sense. I have no point of attachment to their objects, even like a circle, when one c lOoqle O IZBA SOUL KNOWLEDGE 133 comes to know the Soul by the intelligence of Scripture, one arrives at the speculative science of the Soul, which is herein resumed in Five Slokas. The first step in the way of fife is reading the Sacred Books; the second is meditation, wherein the language of the Soul is understood. Note: The language of the Soul is not, in its strict sense, Intuition, but is that one sole attribute of the spiritual intelligence, viz., Divine Perception. Intuition can only be called the language of the Soul upon the more external planes of manifested Being. XXXII. Being freed from the Manan, or mind’s sentiments, I do not experience pain, passion, hate, fear, love, or other passions or affections. I am that which is established by the precept of revelation, without breath, without Manus, absolutely pure.
3XXXIII. Of Brahma is born the breath of fife (Prana), the mind; all the organs of sense are air, the wind, light, water and earth, nursing all that which exists. XXXIV. I am without quality, without activity, eternal, without will, without impurity, without change, without form, forever liberated, perfectly pure. XXXV. I am as the Ether, penetrating all things, without and within. I am without imperfections, ever the same in all, pure in passions, immaculate, immovable. XXXVI. He who is eternal, pure, free, one, entirely happy (in the supreme happiness), without duality (undivided), veritable, real, existence, Science, the Infinite, the supreme One, (Brahma) I am He. Note: There is no such thing as sentiment recognized within the pale of pure occultism; sentiment always creates for itself, some grand ideal of an apparent reality, which in itself is but Maya or illusion. SOUL KNOWLEDGE-BOOK II
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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