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Series 1, Chapter 20 pg 202, Para 1:
not the direct doer of our works, but the witness of Nature and her works, not imposing on us either the illusion of being the doer, for that illusion is the result of the ignorance of this lower Nature. But this freedom, mastery, purity we cannot see; we are bewildered by the natural ignorance which hides from us the eternal self-knowledge of the Brahman secret within our being. But knowledge comes to its persistent seeker and removes the natural self-ignorance; it shines out like a long-hidden sun and lights up to our vision that self-being supreme beyond the dualities of this lower existence,
adityavat prakasayati tat param. By a long whole-hearted endeavour, by directing our whole conscious being to that, by making that our whole aim, by turning it into the whole object of our discerning mind and so seeing it not only in ourselves but everywhere, we become one thought and self with that,
tad-buddhayas tad-atmanah, we are washed clean of all the darkness and suffering of the lower man by the waters of knowledge,
1 jnana-nirdhuta-kalmasah.
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Series 1, Chapter 23 pg 242, Para 2:
This peace of Nirvana is reached when all the mental consciousness is perfectly controlled and liberated from desire and remains still in the Self, when, motionless like the light of a lamp in a windless place, it ceases from its restless action, shut in from its outward motion, and by the silence and stillness of the mind the Self is seen within, not disfigured as in the mind, but in the Self, seen, not as it is mistranslated falsely or partially by the mind and represented to us through the ego, but self-perceived by the Self,
svaprakasa. Then the soul is satisfied and knows its own true and exceeding bliss, not that untranquil happiness which is the portion of the mind and the senses, but an inner and serene felicity in which it is safe from the mind's perturbations and can no longer fall away from the spiritual truth of its being. Not even the fieriest assault of mental grief can disturb it; for mental grief comes to us from outside, is a reaction to external touches, and this is the inner, the self-existent happiness of those who no longer accept the slavery of the unstable mental reactions to external touches. It is the putting away of the contact with pain, the divorce of the mind's marriage with grief,
duhkha-samyoga-viyogam. The firm winning of this inalienable spiritual bliss is Yoga, it is the divine union; it is the greatest of all gains and the treasure beside which all others lose their value. Therefore is this Yoga to be resolutely practised without yielding to any discouragement by difficulty or failure until the release, until the bliss of Nirvana is secured as an eternal possession.
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Series 2, Chapter 14 pg 429, Para 3:
Tamas, finally, is born of inertia and ignorance and its fruit too is inertia and ignorance. It is the darkness of tamas which obscures knowledge and causes all confusion and delusion. Therefore it is the opposite of sattwa, for the essence of sattwa is enlightenment,
prakasa, and the essence of tamas is absence of light, nescience,
aprakasa. But tamas brings incapacity and …
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Series 2, Chapter 17 pg 466, Para 2:
And so too beyond the inferior light and happiness of that purest quality of Nature, Sattwa, the power that makes for assimilation and equivalence, right knowledge and right dealing, fine harmony, firm balance, right law of action, right possession and brings so full a satisfaction to the mind, beyond this highest thing in the normal nature, admirable in itself so far as it goes and while it can be maintained, but precarious, secured by limitation, dependent on rule and condition, there is at its high and distant source a greater light and bliss free in the free spirit. That is not limited nor dependent on limitation or rule or condition but self-existent and unalterable, not the result of this or that harmony amid the discords of our nature but the fount of harmony and able to create whatever harmony it will. That is a luminous spiritual and in its native action a direct supramental force of knowledge,
jyotih, not our modified and derivative mental light,
prakasa. That is the light and bliss …
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