|7. The activities of the liberated soul are free from the
pairs of opposites. Those of other people are of three kinds.
sutra expresses the teaching in connection with the law of karma in such a strictly
oriental manner as to confuse the western student considerably. An analysis of the
significance of these words and a study of the commentary of the great teacher Vyasa may
serve to elucidate the meaning. It should also be borne in mind that in the fourth book we
are dealing with the exalted stages of consciousness reached by those who have followed
the eight means of yoga and have experienced the effects of meditation, detailed in Book
III. The yogi is now a liberated man, freed from form conditions and focused in his
consciousness outside the bounds of the three worlds of human endeavor. He has reached the
realm of pure thought and can hold his consciousness untrammelled and free from desire.
Therefore, though he formulates ideas and though he can carry on powerful meditations and
though he can direct and control the "modifications of the thinking 
principle," he creates no conditions which can serve to draw him back into the vortex
of lower plane existence. He is freed from karma and originates nothing and no effects can
serve to attach him to the wheel of rebirth.
Vyasa in his commentary points out that karma (or action) is of four
kinds which are expressed for us as follows:
That type of activity which is evil, wicked and depraved. This is
called black. This class of action is the product of the deepest ignorance, of the
densest materiality, or of deliberate choice. Where it is the result of ignorance, the
development of knowledge will gradually bring about a state of consciousness where this
type of karma is no longer known. Where dense materiality produces what we call wrong
action, the gradual development of the spiritual consciousness will change darkness to
light and karma again is obviated. Where, however, it is the result of deliberate choice,
or of preference for wrong action, in spite of knowledge and in defiance of the voice of
the spiritual nature, then this type of karma leads to what the oriental occultist called
"avitchi" or the eighth sphere, - a term synonymous with the Christian idea of
the condition of being a lost soul. These cases are, however, exceedingly rare, and have
relation to the left hand path, and the practice of black magic. Though this condition
involves the severing of the highest principle (that of pure spirit from its two
expressions, the soul and the body, or from the six lower principles), yet the life itself
remains, and after the  destruction of the soul in avitchi, a fresh cycle of becoming
will again be offered.
That type of activity which is neither all good nor all bad, which is
spoken of as the black-white. It concerns the karmic activity of the average man,
who is governed by the pairs of opposites, and whose life experience is characterized by a
swinging back and forth between that which is kindly, harmless, and the result of love,
and that which is harsh, harmful, and the result of hate. Vyasa says:
"The black-white is brought about by external means, as in this, the vehicle of
actions grows by means of causing pain to, or acting kindly towards others."
It becomes apparent therefore that the growth of the human unit and his
record are dependent upon his attitude towards others and the effect he has upon them.
Thus is the return to group consciousness brought about and thus is karma generated or
offset. Thus, also, is the swing of the pendulum between these pairs of opposites
gradually adjusted until the point of equilibrium is reached, and man acts rightly because
the law of love or of the soul, directs from above, and not because either good or bad
desire attract him on either hand.
That type of activity which is called white. This is the
type of living thought, and work, practised by the aspirant and the disciple. It
characterizes the stage of the Path prior to liberation. Vyasa explains it thus: 
"The white is of those who resort to the means of improvement, of study and
meditation. This is dependent upon the mind alone. It does not depend upon external means,
it is not, therefore, brought about by injuring others."
It will be apparent now that these three types of karma have direct
- The plane of materiality - the physical plane.
- The plane of the pairs of opposites - the astral plane.
- The plane of one-pointed thought - the mental plane.
Those whose karma is white are those who, having made progress in
balancing the pairs of opposites, are now engaged in the process of conscious intelligent
emancipation of themselves from the three worlds. This they do through:
Study, or mental development, through an appreciation of the law of
evolution and an understanding of the nature of consciousness and its relation to matter
on the one hand and to spirit on the other.
Meditation, or mind control and thus the creation of that mechanism
which renders to the soul the control of the lower vehicles, and makes possible the
revelation of the soul realm.
Non-injury. No word, thought or deed brings harm to any form through
which the life of God is expressing itself.
- The final
type of karma is described as neither black nor white. No karma of any kind is
engendered; no effects are set up through causes initiated by the yogi that can serve to
hold him to the form side of manifestation. Acting as he does from the standpoint of
non-attachment,  desiring nothing for himself, his karma is nil, and his acts produce
no effects upon himself.