8. The knowledge of truth which burns away all worldly desires as straws, is termed the true catalepsy (samádhi) of the soul; rather than the sedentariness and taciturnity observed by secluded devotees.
9. The knowledge which is attended with continued rest and self-content, and gives an insight into the nature of things, is called the paragoge (paraprajná), and repose (samádhi) of the soul by the wise. (Paragogies or palpable knowledge, is opposed to anagogies or hidden knowledge).
10. Immobility of the mind by pride and enmity, is known by the term samádhi or quietness to the wise; when the mind is as unmoved as the fixed rock against the howling winds of the passions. (i.e. The mind which is unshaken and unmoved by passions and desires).
11. The mind is also said to have its stillness samádhi, when it is devoid of anxious thoughts and cares, and is acquainted with the natures of its wished for objects; and yet freed from its choice of and aversion to the objects of its liking or dislike. This is also said to be the fulness or perfection of the mind.
12. Again the mind of the magnanimous, is said to stand in its stillness of samádhi or quietism, ever since it is joined with its understanding, and acts conjointly with the same.
13. But this pause of samádhi being stretched too far to a dead lock, is liable to break down by itself; as the fibre of a lotus-stalk upon its being drawn too long by the hand of a boy. Dead and dormant quiescence is the opposite extreme of sensible quietism.
14. As the sun does not cease from giving his light to the other hemisphere, after he sets from dispensing the day over this part, so doth our intelligence continue to glow, even after it has run its course in this life. (So there is no dead stop called the entire pause—púrna samádhi, or utter extinction of the soul at any time).
15. As the course of a stream is never at a stop, notwithstanding the incessant gliding of its currents; so the course of our thoughts hath no suspension from its knowing of further truths. (The mind is ever progressive in its acquisition of knowledge, which proves the impossibility of its cessation).
16. As the ever continuous duration, never loses the sight of the fleeting moments of time; so the sempiternal soul is never in abeyance, to mark the flitting thoughts of its mind.
17. As the ever current time, never forgets to run its wonted course; so the intelligent understanding is never remiss, to scan the nature of the mysterious Intellect, which guides its course.