Kill thy desires, Lanoo (Disciple), make thy vices impotent, ere the first step is taken on the solemn journey. Strangle thy sins, and make them dumb forever, before thou dost lift one foot to mount the ladder. Silence thy thoughts and fix thy whole attention on thy Master whom yet thou dost not see, but whom thou feelest. Merge into one sense thy senses, if thou would'st be secure against the foe. 'Tis by that sense alone which lies concealed within the hollow of thy brain, that the steep path which leadeth to thy Master may be disclosed before thy Soul's dim eyes. Long and weary is the way before thee, O Disciple. One single thought about the past that thou hast left behind, will drag thee down and thou wilt have to start the climb anew.

Kill in thyself all memory of past experiences. Look not behind or thou art lost. Do not believe that lust can ever be killed out if gratified or satiated, for this is an abomination inspired by Mara (Great Ensnarer). It is by feeding vice that it expands and waxes strong, like to the worm that fattens on the blossom's heart.

The rose must re-become the bud born of its parent stem, before the parasite has eaten through its heart and drunk its life-sap. The golden tree puts forth its jewel-buds before its trunk is withered by the storm. The pupil must regain the child-state he has lost ere the first sound can fall upon his ear.

The light from the ONE Master, the one unfading golden light of Spirit, shoots its effulgent beams on the disciple from the very first. Its rays thread through the thick dark clouds of matter. Now here, now there, these rays illumine it, like sun-sparks light the earth through the thick foliage of the jungle growth. But, O Disciple, unless the flesh is passive, head cool, the soul as firm and pure as flaming diamond, the radiance will not reach the chamber (of the heart), its sunlight will not warm the heart, nor will the mystic sounds of the Akasic heights reach the ear, however eager, at the initial stage.

Unless thou hearest, thou canst not see. Unless thou seest thou canst not hear. To hear and see this is the second stage. When the disciple sees and hears, and when he smells and tastes, eyes closed, ears shut, with mouth and nostrils stopped; when the four senses blend and ready are to pass into the fifth, that of the inner touch – then into stage the fourth he hath passed on.

And in the fifth, O slayer of thy thoughts, all these again have to be killed beyond reanimation. Withhold thy mind from all external objects, all external sights. Withhold internal images, lest on thy Soul-light a dark shadow they should cast. Thou art now in Dharana (intense and perfect concentration of the mind on an interior object), the sixth stage.

When thou hast passed into the seventh, O happy one, thou shalt perceive no more the sacred three, for thou shalt have become that three thyself. Thyself and mind, like twins upon a line, the star which is thy goal, burns overhead. The three that dwell in glory and in bliss ineffable, now in the world of Maya (illusion) have lost their names. They have become one star, the fire that burns but scorches not, that fire which is the Upadhi (the basis) of the Flame. And this, O Yogi of success, is what men call Dhyana (the last stage before the final on this Earth), the right precursor of Samadhi (the internal state of imperturbability achieved through meditation). And now thy Self is lost in “Self,” thyself unto “Thyself,” merged in “That Self” from which thou first didst radiate.

Where is thy individuality, Lanoo (Disciple), where the Lanoo (Disciple) himself? It is the spark lost in the fire, the drop within the ocean, the ever-present Ray become the all and the eternal radiance. And now, Lanoo (Disciple), thou art the doer and the witness, the radiator and the radiation, Light in the Sound, and the Sound in the Light.

Thou art acquainted with the five impediments, O blessed one. Thou art their conqueror, the Master of the sixth, deliverer of the four modes of Truth. The light that falls upon them shines from thyself, O thou who wast disciple but art Teacher now. And of these modes of Truth: Hast thou not passed through knowledge of all misery – Truth the first? Hast thou not conquered the Maras' King at Tsi, the portal of assembling – truth the second? Hast thou not sin at the third gate destroyed and truth the third attained? Hast not thou entered Tau, "the Path" that leads to knowledge – the fourth truth?

And now, rest 'neath the Bodhi tree, which is perfection of all knowledge, for, know, thou art the Master of Samadhi – the state of faultless vision. Behold! thou hast become the light, thou hast become the Sound, thou art thy Master and thy God. Thou art “Thyself” the object of thy search: the Voice unbroken, that resounds throughout eternities, exempt from change, from sin exempt, the seven sounds in one, the “Voice of the Silence.” Om Tat Sat

Fragment II: The Two Paths And now, O Teacher of Compassion, point thou the way to other men. Behold, all those who knocking for admission, await in ignorance and darkness, to see the gate of the Sweet Law flung open!

The voice of the Candidates: Shalt not thou, Master of thine own Mercy, reveal the Doctrine of the Heart? Shalt thou refuse to lead thy Servants unto the Path of Liberation? Quoth the Teacher: The Paths are two; the great Perfections three; six are the Virtues that transform the body into the Tree of Knowledge.

Who shall approach them? Who shall first enter them? Who shall first hear the doctrine of two Paths in one, the truth unveiled about the Secret Heart? The Law which, shunning learning, teaches Wisdom, reveals a tale of woe.

Alas, alas, that all men should possess Alaya (the eight consciousness), be one with the great Soul, and that possessing it, Alaya (the eight consciousness) should so little avail them! Behold how like the moon, reflected in the tranquil waves, Alaya (the eight consciousness) is reflected by the small and by the great, is mirrored in the tiniest atoms, yet fails to reach the heart of all. Alas, that so few men should profit by the gift, the priceless boon of learning truth, the right perception of existing things, the Knowledge of the non-existent! Saith the pupil: O Teacher, what shall I do to reach to Wisdom? O Wise one, what, to gain perfection?

Search for the Paths. But, O Lanoo (Disciple), be of clean heart before thou startest on thy journey. Before thou takest thy first step learn to discern the real from the false, the ever-fleeting from the everlasting. Learn above all to separate Head-learning from Soul-Wisdom, the "Eye" from the "Heart" doctrine. Yea, ignorance is like unto a closed and airless vessel; the soul a bird shut up within. It warbles not, nor can it stir a feather; but the songster mute and torpid sits, and of exhaustion dies. But even ignorance is better than Head-learning with no Soul-wisdom to illuminate and guide it.

The seeds of Wisdom cannot sprout and grow in airless space. To live and reap experience the mind needs breadth and depth and points to draw it towards the Diamond Soul. Seek not those points in Maya's realm; but soar beyond illusions, search the eternal and the changeless SAT (the one eternal and Absolute Reality and Truth), mistrusting fancy's false suggestions. For mind is like a mirror; it gathers dust while it reflects. It needs the gentle breezes of Soul-Wisdom to brush away the dust of our illusions. Seek O Beginner, to blend thy Mind and Soul. Shun ignorance, and likewise shun illusion. Avert thy face from world deceptions; mistrust thy senses, they are false. But within thy body – the shrine of thy sensations – seek in the Impersonal for the "eternal man"; and having sought him out, look inward: thou art Buddha.

Shun praise, O Devotee. Praise leads to self-delusion. Thy body is not self, thy “Self” is in itself without a body, and either praise or blame affects it not. Self-gratulation, O disciple, is like unto a lofty tower, up which a haughty fool has climbed. Thereon he sits in prideful solitude and unperceived by any but himself. False learning is rejected by the Wise, and scattered to the Winds by the good Law. Its wheel revolves for all, the humble and the proud. The "Doctrine of the Eye" is for the crowd, the "Doctrine of the Heart," for the elect. The first repeat in pride: "Behold, I know," the last, they who in humbleness have garnered, low confess, "thus have I heard".

"Great Sifter" is the name of the "Heart Doctrine," O disciple. The wheel of the good Law moves swiftly on. It grinds by night and day. The worthless husks it drives from out the golden grain, the refuse from the flour. The hand of Karma (retribution) guides the wheel; the revolutions mark the beatings of the Karmic heart. True knowledge is the flour, false learning is the husk. If thou would'st eat the bread of Wisdom, thy flour thou hast to knead with Amrita's (immortality) clear waters. But if thou kneadest husks with Maya's (illusion) dew, thou canst create but food for the black doves of death, the birds of birth, decay and sorrow.

If thou art told that to become Arhan (worthy one) thou hast to cease to love all beings – tell them they lie. If thou art told that to gain liberation thou hast to hate thy mother and disregard thy son; to disavow thy father and call him "householder"; for man and beast all pity to renounce – tell them their tongue is false. Thus teach the Tirthikas, the unbelievers.

If thou art taught that sin is born of action and bliss of absolute inaction, then tell them that they err. Non-permanence of human action; deliverance of mind from thraldom by the cessation of sin and faults, are not for "Deva Egos" (the reincarnating ego). Thus saith the "Doctrine of the Heart."

The Dharma of the "Eye" is the embodiment of the external, and the non-existing. The Dharma of the "Heart" is the embodiment of Bodhi (True, divine Wisdom), the Permanent and Everlasting. The Lamp burns bright when wick and oil are clean. To make them clean a cleaner is required. The flame feels not the process of the cleaning. "The branches of a tree are shaken by the wind; the trunk remains unmoved." Both action and inaction may find room in thee; thy body agitated, thy mind tranquil, thy Soul as limpid as a mountain lake.

Wouldst thou become a Yogi of "Time's Circle"? Then, O Lanoo (Disciple): Believe thou not that sitting in dark forests, in proud seclusion and apart from men; believe thou not that life on roots and plants, that thirst assuaged with snow from the great Range – believe thou not, O Devotee, that this will lead thee to the goal of final liberation. Think not that breaking bone, that rending flesh and muscle, unites thee to thy "silent Self". Think not, that when the sins of thy gross form are conquered, O Victim of thy Shadows, thy duty is accomplished by nature and by man.

The blessed ones have scorned to do so. The Lion of the Law, the Lord of Mercy (Buddha), perceiving the true cause of human woe, immediately forsook the sweet but selfish rest of quiet wilds. From Aranyaka (a hermit who retires to the jungles and lives in a forest, when becoming a Yogi) He became the Teacher of mankind. After Julai (Buddha) had entered the Nirvana (the highest paradise), He preached on mount and plain, and held discourses in the cities, to Devas, men and gods.