31. He is known as a wise man, who has this good habit of his deeply rooted in his mind, and he is said to be an intelligent man, who refrains from enjoying whatever is enjoyable in this world. (For thy shall hunger hereafter, who stuff themselves with plenty here below. St. Mathew Ch. v).
32. Again whoso pursues after his perfection, in pursuance of the examples of others, doth strike the air with a stick, or beat the bush in vain in search of the same, because it requires sincerity of purpose to be successful in anything (and not the bodily practices of the ignorant, as they do in Hatha Yoga).
33. Some times thy emaciate and torture the body in order to have a full view of the inner soul (because they think to be an envelope of the soul, and an obstruction to its full sight); but the intellectual soul, being settled in a thousand objects of its intelligence, it sees only errors instead of the light of the soul. (So the hermits, ascetics, monks, and friars emaciate their bodies, and the religious fanatics torture their persons in vain).
34. So long doth the unconscious spirit flutter in its fickleness, and goes on roving from one object to another; as the light of the understanding do not rise and shine within it. (The ignorant are strangers to rest and quiet).
35. But no sooner doth the light of the tranquil intellect, appear in its brightness within the inward soul; than the flattering of the fickle spirit is put to flight, like the flickering of a lamp after it is extinguished.
36. There is no such thing as vibration nor suspension of the tranquil spirit; because the quiescent soul neither moves forward or backward, nor has its motion in any direction.
37. The soul that is neither unconscious of itself, nor has any vibration in it, is said to be calm and quiet; and as it remains in the state of its indifference to vibrations, and gains its forms of pure transparence, it is no more liable to its bondage in life, nor inquires its moksha liberation to set it free from regeneration.
38. The soul that is settled in itself (or the supreme soul), has no fear of bondage nor need of its liberation also; and the intellect being without its intellection, or having no object to dwell upon, becomes unconscious both of its Existence as well as extinction. (One that is absorbed in his self meditation, is unconscious of everything in-esse et non-esse).
39. He that is full in himself with the spirit of God, is equally ignorant both of his bondage and liberation; because the desire of being liberated, indicates want of one's self sufficiency and perfection (or rather the sense of his bondage, from which he wants to be liberated).
40. "Let me then have my equanimity and not my liberation." This desire is also a bondage in itself; and it is the unconsciousness of these, which is reckoned as our chief good. For know the Supreme state to be that, which is pure intelligence and without a shadow.