"For instance you see a man. You want to know what he is, what he thinks and what he does. How does the scientist or the material man do it? He watches the man, he notes what he says, what are his expressions of speech and face. what are his actions, what sort of people he lives with, etc. All this is objective. Then he reasons from his objective experience. He says--"The man says this or that, so he must think so and so or he must have such and such a character; his actions show the same," his face shows the same, and so he gees on reasoning. If

he dies not gets all the necessary facts, he fills them up from his imagination of from his memory, that is his experience of other men, of himself or of human life as read of in books or heard of from other people. He perceives, he observes, contrasts, compares, deducts, infers, imagines, remembers and the composite result he calls reason, knowledge, fact. In reality he has arrived at a probability, for it is impossible for him to be sure that his conclusions are correct or anything indeed correct in his thought, except the actual observation, perceptions of his eye, ear, nose, touch and taste. Anything beyond this the material man distrusts. Nothing is true to him except what he observes with his senses or what agrees with his sensory perceptions.

"Now what does the Yogin do? He simply puts himself into relation with the thing itself. Not with its form, name or quality but with itself. He may never have seen the form, heard the name or had experience of the quality, but still he can know the thing. Because it is the thing itself and it is in himself and one with himself, that is in the Mahakarana in a man. There all meet the Atman and are so entirely one with the Atman that by merely

being in contact with it, I can know everything about it. Few Yogins reach that state. But all the same, even in the Karana I can put myself in relation with the thing and know it by Bhava. I put myself, my soul, into relation with the soul of the man I study or the thing I study; Prajna in me becomes one with the Prajna in him or it. How do I do this? Simply by becoming passive and facing him or it in my Buddhi. If my Buddhi is quite pure or fairly purified, if my Manas is shanta, then I get the truth about him. I get it by Bhava, by spiritual or subjective realization.

"Then I have to make the thing I have got clear and precise. To do that I must state it intellectually to my mind, that is. I must think about it. I have these ideas I am telling you in myself as unexpressed knowledge; they shape themselves in words, Vak, and take on a precise meaning, Artha. That is thought. Most people think vaguely; half expressing the thing in an imperfect Vak and a partial Artha. The Yogin must not do that. His thoughts must express themselves in clear and perfect sentences. He may know a thing without thinking it out, but if he thinks, he must think dearly and perfectly.