61. To the right understanding the whole world with all its living beings, appears as one with one’s self; but men of dull understandings, bear no mutual sympathy to one another. The knowledge of twain, tends to difference and disunion betwixt man and man; but that of oneness unity leads men to fellow-feeling and union. 62. The wise man possessing a greater share of wisdom, becomes as one with the Supreme One; and does not take into consideration, the question of the entity or nullity of the world. 63. As the man who has arrived at the forth stage of yoga, takes no notice of the waking, dreaming and sleeping states of man; so the reasonable man takes into no account the vain wishes of his heart, and false fancies of his mind. 64. Hence the deerlike mind does not choose its annihilation, (or the loss of its entity); for the sake of its liberation, (which is an ideal and negative felicity), and has no reality in it. 65. Thus the tree of meditation produces of itself the fruit of knowledge, which is ripened by degrees and in course of time to its lusciousness; and then the deer like mind drinks its sweet juice of divine knowledge to its satiety, and becomes freed from its fetters of earthly desire. CHAPTER XLVI. ON ABSTRACT MEDITATION AND HYPNOTISM. Argument:—The state of the mind, after its tasting the fruit of the tree of Meditation; and the nausea produced thereby in all worldly objects and enjoyments. Vasishtha continued:—After the Supreme being which is the object and fruit of meditation, is known as present in the mind, and the bliss of release from flesh is felt within, all sensations are lost altogether, and the deerlike mind becomes spiritualized into the Supreme essence. 2. It then loses its deership of browsing the thorns, as the extinguished lamp loses its flame; it assumes a spiritual form and shines with exhaustless blaze. 3. The mind in order to attain the fruit of its meditation, assumes a firmness resembling that of the mountains, after their wings were mutilated by the thunder bolts of Indra. 4. Its mental faculties fly away from it, and there remains only its pure consciousness in it; which <is> irrepressible and indivisible and full with the supreme soul in itself. 5. The mind being roused to its reasonableness (from its former state of material dulness); now rises as the sentient soul, and dispensing its clear spiritual light, from its identity with the increate and endless One. 6. It then remains in that state, in perfect freedom and from all wishes and attempts; it is assimilated with the everlasting spirit of God, in its form of eternal contemplation. 7. Until the great Brahma may be known, and our rest may be found in that Blessed state; so long the mind remains a stranger to meditation, by reason of its dwelling on other thoughts.