By whom commanded and directed does the mind go towards its objects? Commanded by whom does the life-force, the first (cause), move? At whose will do men utter speech? What power directs the eye and the ear?

Thus the disciple approached the Master and inquired concerning the cause of life and human activity. Having a sincere longing for Truth he desired to know who really sees and hears, who actuates the apparent physical man. He perceived all about him the phenomenal world, the existence of which he could prove by his senses; but he sought to know the invisible causal world, of which he was now only vaguely conscious. Is mind all-pervading and all-powerful, or is it impelled by some other force, he asked. Who sends forth the vital energy, without which nothing can exist? The teacher replies:

II

It is the ear of the ear, the mind of the mind, the speech of the speech, the life of the life, the eye of the eye. The wise, freed (from the senses and from mortal desires), after leaving this world, become immortal.

An ordinary man hears, sees, thinks, but he is satisfied to know only as much as can be known through the senses; he does not analyze and try to find that which stands behind the ear or eye or mind. He is completely identified with his external nature. His conception does not go beyond the little circle of his bodily life, which concerns the outer man only. He has no consciousness of that which enables his senses and organs to perform their tasks.

There is a vast difference between the manifested form and That which is manifested through the form. When we know That, we shall not die with the body. One who clings to the senses and to things that are ephemeral, must die many deaths, but that man who knows the eye of the eye, the ear of the ear, having severed himself from his physical nature, becomes immortal. Immortality is attained when man transcends his apparent nature and finds that subtle, eternal and inexhaustible essence which is within him.

III

There the eye does not go, nor speech, nor mind. We do not know That; we do not understand how It can be taught. It is distinct from the known and also It is beyond the unknown. Thus we have heard from the ancient (teachers) who told us about It.

These physical eyes are unable to perceive that subtle essence. Nor can it be expressed by finite language or known by finite intelligence, because it is infinite. Our conception of knowing finite things is to know their name and form; but knowledge of God must be distinct from such knowledge. This is why some declare God to be unknown and unknowable; because He is far more than eye or mind or speech can perceive, comprehend or express. The Upanishad does not say that He cannot be known. He is unknowable to man's finite nature. How can a finite mortal apprehend the Infinite Whole? But He can be known by man's God-like nature.

IV

That which speech does not illumine, but which illumines speech: know that alone to be the Brahman (the Supreme Being), not this which people worship here.

V

That which cannot be thought by mind, but by which, they say, mind is able to think: know that alone to be the Brahman, not this which people worship here.

VI

That which is not seen by the eye, but by which the eye is able to see: know that alone to be the Brahman, not this which people worship here.

VII

That which cannot be heard by the ear, but by which the ear is able to hear: know that alone to be Brahman, not this which people worship here.

VIII

That which none breathes with the breath, but by which breath is in-breathed: know that alone to be the Brahman, not this which people worship here.

Ordinarily we know three states of consciousness only,—waking, dreaming and sleeping. There is, however, a fourth state, the superconscious, which transcends these. In the first three states the mind is not clear enough to save us from error; but in the fourth state it gains such purity of vision that it can perceive the Divine. If God could be known by the limited mind and senses, then God-knowledge would be like any other knowledge and spiritual science like any physical science. He can be known, however, by the purified mind only. Therefore to know God, man must purify himself. The mind described in the Upanishads is the superconscious mind. According to the Vedic Sages the mind in its ordinary state is only another sense organ. This mind is limited, but when it becomes illumined by the light of the Cosmic Intelligence, or the "mind of the mind," then it is able to apprehend the First Cause or That which stands behind all external activities.