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1VII. There is not in the supreme Spirit (Soul) any distinction between the perceiver, the perception and the object perceived in his quality of the one being, intelligent and happy. He shines by his own light. VIII. Thus when the friction of meditation, without cessation, is made upon the word of the Spirit, the flame which issues thereform, consumes all the combustible matter of ignorance. Note: The ancient Sages have defined the recompense awarded to him who has contemplated* They have recourse to a comparison which frequently presents itself to the imagination of Hindo writers. Atma, or the Spirit, is likened to the Arani, a hard wood used for friction, a second Arani, the Manas, or mind is applied to the first. The friction of these two woods being made (the mind and the Spirit) continually, by the exercise of silent meditation, the knowledge of true science, which proceeds from it after the manner of a flame (from friction) destroys completely the combustible portion of the wood of ignorance, even to its very roots, with all that which proceeds from it. Then the aspirant for perfect deliverance is confirmed in his royalty, and finds that he has accomplished his duty. IX. When the previous ignorance has been dissipated by know¬ ledge (comparable to the light of dawn), then the Spirit itself mani¬ fests itself in a manner, shining like the Sun.
2X. The Spirit, always accessible, becomes as inaccessible, as the consequence of ignorance. This being dissipated, it shines as fully and as truly accessible, in the same wise as jewels on a maiden's neck, though she may have forgotten them. XL The Spirit of life (Principle of life) the undivided Soul, the living Soul, is attributed, by error, to the supreme Being, or Brahma, as in contempt we attribute, or liken the outward physical form of man to that of his Creator. Note: Again it is necessary to say we must not confound the Soul with the great Spirit; neither must we disquiet ourselves bv trying too soon to distinguish in one’s self the Soul, the principal of individual life, but be content to know one’s self to be identical with the universe, with Brahma Himself. rv v Original from Digitized UNIVERSITY OF MICHIGAN 136 THE LIGHT OF EGYPT XII. But once having seen the true nature of the Spirit of life, this error disappears of itself. XIII. The knowledge that is born of the comprehension of the being, having, of himself, his existence in reality, destroys completely the ignorance that causes us to say, “I am,” “I am not,” or “that apper¬ tains to me,” in the same manner that the light of the Sun dissipates all darkness and uncertainty in the visible response of the sky.
3XIV. The Yogi, the possessor of a perfect discernment, contem¬ plates all things as subsisting within himself, and thus, by the eye of knowledge, he discovers that all is but the one and the same. Spirit or Soul. Note: Our ancient Author wishes to say how the Yogi sees, without distinction in the Spirit, all that is perceived in the visible world, with the character of diversity. All the world is the Spirit, in fact there exists nothing but Spirit. It is similar to crockery plates, vessels and other utensils, which are made of clay, no matter what their shape, color, and size may be. At the bottom there is nothing but clay. XV. He who is from the force of vitality the potent man rejects the qualities of the anterior attributes, viz., body, mind, etc., are, on a higher plane, only the conceptions of ignorance. He becomes Brahma by reason of the essential nature of his interior formative being, thus he is perfectly happy, even as the chrysalis becoming the butterfly. XVI. After having traversed the great ocean of illusion; after having destroyed in himself the evil Genii of passion, of hate, and other vices, the Yogi shines intimately, collected in tranquility, and finds his ioy in the Soul. XVII. Renouncing all attachments to an external and fleeting happiness, satisfied with the happiness of the Soul, the wise man is forever resplendent in the interior light, and, similar to a lamp under a glass shade, does he himself protect.
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.
1VII. There is not in the supreme Spirit (Soul) any distinction between the perceiver, the perception and the object perceived in his quality of the one being, intelligent and happy. He shines by his own light. VIII. Thus when the friction of meditation, without cessation, is made upon the word of the Spirit, the flame which issues thereform, consumes all the combustible matter of ignorance. Note: The ancient Sages have defined the recompense awarded to him who has contemplated* They have recourse to a comparison which frequently presents itself to the imagination of Hindo writers. Atma, or the Spirit, is likened to the Arani, a hard wood used for friction, a second Arani, the Manas, or mind is applied to the first. The friction of these two woods being made (the mind and the Spirit) continually, by the exercise of silent meditation, the knowledge of true science, which proceeds from it after the manner of a flame (from friction) destroys completely the combustible portion of the wood of ignorance, even to its very roots, with all that which proceeds from it. Then the aspirant for perfect deliverance is confirmed in his royalty, and finds that he has accomplished his duty. IX. When the previous ignorance has been dissipated by know¬ ledge (comparable to the light of dawn), then the Spirit itself mani¬ fests itself in a manner, shining like the Sun.
2X. The Spirit, always accessible, becomes as inaccessible, as the consequence of ignorance. This being dissipated, it shines as fully and as truly accessible, in the same wise as jewels on a maiden's neck, though she may have forgotten them. XL The Spirit of life (Principle of life) the undivided Soul, the living Soul, is attributed, by error, to the supreme Being, or Brahma, as in contempt we attribute, or liken the outward physical form of man to that of his Creator. Note: Again it is necessary to say we must not confound the Soul with the great Spirit; neither must we disquiet ourselves bv trying too soon to distinguish in one’s self the Soul, the principal of individual life, but be content to know one’s self to be identical with the universe, with Brahma Himself. rv v Original from Digitized UNIVERSITY OF MICHIGAN 136 THE LIGHT OF EGYPT XII. But once having seen the true nature of the Spirit of life, this error disappears of itself. XIII. The knowledge that is born of the comprehension of the being, having, of himself, his existence in reality, destroys completely the ignorance that causes us to say, “I am,” “I am not,” or “that apper¬ tains to me,” in the same manner that the light of the Sun dissipates all darkness and uncertainty in the visible response of the sky.
3XIV. The Yogi, the possessor of a perfect discernment, contem¬ plates all things as subsisting within himself, and thus, by the eye of knowledge, he discovers that all is but the one and the same. Spirit or Soul. Note: Our ancient Author wishes to say how the Yogi sees, without distinction in the Spirit, all that is perceived in the visible world, with the character of diversity. All the world is the Spirit, in fact there exists nothing but Spirit. It is similar to crockery plates, vessels and other utensils, which are made of clay, no matter what their shape, color, and size may be. At the bottom there is nothing but clay. XV. He who is from the force of vitality the potent man rejects the qualities of the anterior attributes, viz., body, mind, etc., are, on a higher plane, only the conceptions of ignorance. He becomes Brahma by reason of the essential nature of his interior formative being, thus he is perfectly happy, even as the chrysalis becoming the butterfly. XVI. After having traversed the great ocean of illusion; after having destroyed in himself the evil Genii of passion, of hate, and other vices, the Yogi shines intimately, collected in tranquility, and finds his ioy in the Soul. XVII. Renouncing all attachments to an external and fleeting happiness, satisfied with the happiness of the Soul, the wise man is forever resplendent in the interior light, and, similar to a lamp under a glass shade, does he himself protect.
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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