Tattva Bodha---part 2

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This verily is the Substance not quite pure because of the unwisdom that gives birth to the Causal Vesture; in it are founded all joys; this is the Bliss-formed Veil.
Thus the Five Veils.
By saying: "Mine are the lives; mine is emotion; mine is the soul; mine is the wisdom"; these are recognized as possessions. And just as a bracelet, a necklace, a house and such things separated from one's self, are recognized as possessions, so the Five Veils and the Vestures, recognized as possessions, are not the Self (the Possessor).
What then, is the Self?
-- It is that whose own-nature is Being, Consciousness, Bliss.
What is Being?
-- What stands through the Three Times (Present, Past, Future) -- this is Being.
What is Consciousness?
-- The own-nature of Perceiving.
What is Bliss?
-- The own-nature of Joy.
Thus let a man know that the own-nature of his own Self is Being, Consciousness, Bliss.

II

We shall speak now of the way the four-and-twenty natures are developed.

The Primitive Seven
Dwelling together with the Evolver in glamor, who is the very self of the three potencies: substance, force, and space.
From this glamor, shining ether came forth.
From shining ether, breath came forth.
From breath, fire came forth.
From fire, the waters came forth.
From the waters, earth came forth.

Their Substantial Parts
Now, among these five natures:
From the substantial part of shining ether, the power of hearing came forth.
From the substantial part of breath, the power of touch came forth.
From the substantial part of fire, the power of seeing came forth.
From the substantial part of the waters, the power of taste came forth.
From the substantial part of earth, the power of smelling came forth.
From the united substantial parts of these five natures, the inner powers -- mind, soul, self-assertion, imagination -- came forth.
Mind is the very self of intending and doubting.
Soul is the very self of affirmation.
Self-assertion is the very self of attributing selfhood.
Imagination is the very self of image-making.
The regent of mind is the Moon.
The regent of soul is the Evolver.
The regent of self-assertion is the Transformer.
The regent of imagination is the Pervader.

Their Forceful Parts
Now, among these five natures:
From the forceful part of shining ether, the power of voice came forth.
From the forceful part of breath, the power of handling came forth.
From the forceful part of fire, the power of moving came forth.
From the forceful part of the waters, the power of engendering came forth.
From the forceful part of earth, the power of extruding came forth.
From the united forceful parts of these natures, the five lives -- the upward-life, the forward-life, the uniting-life, the distributing-life, the downward-life -- came forth.

Their Spatial Parts Of these five natures, from their spatial parts, the five-folded five elements come forth.
What is this five-folding?
It is this: taking the spatial parts of the five primitive natures -- one part of each -- these parts are each first divided in two; then one half of each part is left alone, on one side, while the other halves of each are each divided into four. Then to the half of each nature, is joined the fourth of the half [the eighth] of each of the other natures. And thus five-folding is made.
From these five primitive natures, thus five-folded, the physical vesture is formed. Hence the essential unity between the clod and the Evolving Egg.

The Life and the Lord
There is an image of the Eternal, which attributes itself to the vestures, and is called the Life. And this Life, through the power of Nature, regards the Lord as separate from itself.
When wearing the disguise of Unwisdom, the Self is called the Life.
When wearing the disguise of Glamor, the Self is called the Lord.
Thus, through the difference of their disguises, there is an appearance of difference between the Life and the Lord. And as long as this appearance of difference continues, so long will the revolving world of birth and death continue. For this reason the idea of the difference between the Life and the Lord is not to be admitted.
But how can the idea of unity between the self-assertive, little-knowing Life, and the selfless, all-knowing Lord, be accepted, according to the famous words, that thou art; since the genius of these two, the Life and the Lord, is so opposite?
This is not really so; for 'Life attributing itself to the physical and emotional vestures' is only the verbal meaning of thou; while the real meaning of thou is 'pure Consciousness, bare of all disguises, in dreamless life.'
And so 'the Lord full of omniscience and power' is but the verbal meaning of that; while the real meaning of that is 'pure Consciousness stripped of disguises.' Thus there is no contradiction in the unity of the Life and the Lord, since both are pure Consciousness.

The Free-in-Life
And thus all beings in whom the idea of the eternal has been developed, through the words of wisdom and the true Teacher, are Free-in-life.
Who is Free-in-life?
Just as there is the firm belief that 'I am the body,' 'I am a man,' 'I am a priest,' 'I am a serf,' so he who possesses the firm conviction that 'I am neither priest nor serf nor man, but stainless Being, Consciousness, Bliss, the Shining, the inner Master, Shining Wisdom,' and knows this by direct perception, he is Free-in-life.