83. It becomes then possest of its wisdom, and rests in full knowledge of itself without its dullness; and is no more liable to the turmoils of this life, nor to the doom of future births.
84. When the adept rests in his state of sedate hybernation, by forsaking all his desires; he perceives a calm delight to pervade his inmost soul, as the blueness overspreading the sky.
85. The unconscious Yogi remains with the consciousness of his unity with that Spirit; which has no beginning nor end; and in which he finds himself to be utterly absorbed and lost.
86. Whether moving or sitting, or feeling or smelling, he seems to abide always, and do everything in the Holy spirit; and with his self-consciousness and unconsciousness of aught besides, he is dissolved in his internal delight.
87. Shut out these worldly sights from your mind, with your utmost endeavours and painstaking; and go across this world of woes, resembling a perilous ocean, on the firm bark of your virtues.
88. As a minute seed produces a large tree, stretching wide in the sky; so doth the minute mind produce these ideal worlds, which fill the empty space of the universe, and appear as real ones to sight.
(The word sankalpa in the text, is used in the triple sense of imagination, reminiscence and hope, all of which are causes of the production of things appearing both as real and unreal).
89. When the conscious soul entertains the idea of some figure in itself, by its imagination, reminiscence or hope; the same becomes the seed of its reproduction, or its being born in the very form which the soul has in its view.
90. So the soul brings forth itself, and falls into its deception by its own choice; and thus loses the consciousness of its freedom, by the subjection to the bondage of life.
91. Whatever form it dotes upon with fondness, the same form it assumes to itself; and cannot get rid of it, as long it cherishes its affection for the same; nor return to its original purity, until it is freed from its impure passions.