22. But the error of taking the material body for the immaterial soul, is so deep rooted in the mind; that it is as difficult to remove, as it is for the strongest sun beams to perceive the mental gloom of men. 23. This impervious darkness of the mind, is only to be perceived by the sun-shine of knowledge; that our soul is the seat of immaculate and all pervading spirit of God, and that I myself am no other than the pure intellect which is in me. (The _anal Huq_ of Mansur). 24. Those that have known the supreme soul meditate on it in this manner in their own souls, until they find themselves to be assimilated to the same by their extensive thought of it. (Here we have the curious doctrine of strong thought _drirha-bhávaná_ of Vasishtha again which inculcates the possibility of one's being whatever he strongly thinks himself to be. It is allied to the doctrine of the strength of belief--faith and _bhakti_ of others). 25. It is hence, O Ráma! that some men convert the deadly poison to sweet ambrosial food, and change the delicious nectar to bitter gall. (Thus Siva the God and yogi converts the snake poison to his food and the sweets offered to his topmost mouth to the bitterest bane). 26. So whatever is thought upon with intensity in any manner and on any occasion, the same comes to take place as it is seen in many instances. 27. The body when seen in the light of a reality, is found to be a real existence; but being looked upon as an unreality, it vanishes into nothing (or it mixes in the vacuity of Brahma). 28. You have thus heard from me, o righteous Ráma! the theoretical mode (jnána-yukti) of attaining the capacities of magnifying and minimizing one's person at will; I will now tell you of another method of gaining these powers, to which you shall have now to attend. 29. You can practice by exhalation of your _rechaka_ breath, to extract your vital power (life) from the cell of your Kundaliní artery, and infuse it into another body; as the winds of the air, carry the fragrance of flowers into the nostrils. (This is the mode of ones forsaking its own body in order to enliven another). 30. The former body is left lifeless like a log of wood or block of stone, and such is the relation between the body and life; as that of a bucket and its water, which is powered out to enliven the plants. 31. Thus is the life infused in all movable and immovable things, in order to enjoy the pleasures of their particular states at its pleasure. 32. The living soul having relished the bliss of its consummate state, returns to its former body if it is still in existence, or it goes and settles some where else, as it may best suit its taste. 33. The yogis thus pass into all bodies and live with their conscious souls, and fill the world also by magnifying their spirits over all space.