Nothing remains for the spiritual man to do in connection with this purified lower self but to learn to use his instrument, the mind, and through it the other two bodies are directed, controlled and utilized. Through the eight means of yoga his instrument has been discovered, developed and mastered and must now be brought into active use, and employed in three ways.

1. As a vehicle for the life of the soul.
2. In the service of the Hierarchy.

3. In cooperation with the plan of evolution.

In Book I. Sutra 41, we find these words: "To him whose Vrittis (modifications of the substance of the mind) are entirely controlled there eventuates a state of identity with, and similarity to, that which is realized. The knower, knowledge and the field of knowledge become one, just as the crystal takes to itself the colors of that which is reflected in it." This gives us a picture of what happens to the man who has mastered his instrument. He registers in his brain, via the mind, that which is true and real; he becomes aware of the nature of the ideal and bends every power which he possesses to the work of bringing that ideal into objective manifestation; he sees the vision of the kingdom of God as it will be in the latter days, and all that he has and is he renders up in order that the vision may be seen by all; [419] he knows the plan, for it is revealed to him in the "secret place upon the Mount of God," and he cooperates with it intelligently upon the physical plane; he hears the Voice of the Silence and obeys its injunction, working steadily at the task of spiritual living in a world consecrated to things material.

All this is possible to the man who has stilled the versatile psychic nature and has mastered the kingly science of Raja Yoga.

In the hidden literature of the adepts the following stanzas sum up the state of the man who has achieved, who is master and not servant, conqueror and not slave:

"The fivefold one hath entered into peace, yet walks our sphere. That which is dense and dark now shineth with a clear pure light, and radiance poureth from the seven sacred lotuses. He lighteneth the world, and irradiateth the nethermost place with fire divine.

That which hath hitherto been restless, wild as the ocean, turgid as the stormy sea, lies quiet and still. Limpid the waters of the lower life and fit to offer to the thirsty ones who, groping, cry of thirst.

That which hath slain and veiled the Real for many lengthy aeons is itself slain, and with its death the separated life is ended. The One is seen. The Voice is heard. The Real is known, the Vision glimpsed. The fire of God leaps upward into a flame.

The darkest place receives the light. The dawn appears on earth. The dayspring from on high, sheds its bright beams in hell itself, and all is light and life."

Then before the liberated yogi a choice is placed. He faces a spiritual problem and its nature has been conveyed to us in the following fragment of an old esoteric catechism: [420]

"What dost thou see, 0h! liberated one? Many who suffer, Master, who weep and cry for help.

What will thou do, Oh! man of peace? Return from whence I came.

Whence comest thou, Pilgrim divine? From the lowest depths of darkness, thence upwards into light.

Where goest thou, 0h! Traveller upon the upward way? Back to the depths of darkness, away from the light of day.

Wherefore this step, 0h! Son of God? To gather those who stumble in the darkness and light their steps upon the path.