When mastery over the practices of concentration, meditation, and complete absorption is attained, a radiant light of insight dawns within the yogi. This profound clarity is not limited to a single plane; it can be applied to the various levels of experience and being. These three practices—concentration, meditation, and absorption—are more internal and subtle than the preceding disciplines of restraint and observance. Yet, even these refined states are considered external when compared to the ultimate, seedless samadhi, which transcends all impressions. As the mind moves between distraction and restraint, and as it becomes absorbed in the very moment of restraint, a transformation takes place—this is known as the transformation of restraint. The flow of the mind in this state becomes tranquil, shaped by the impressions left by repeated practice. When the mind’s focus on various objects fades and arises, this is the transformation of samadhi itself. When the impressions of tranquility and the arising of new impressions become balanced and equal in the mind, the transformation of one-pointedness is achieved. Through understanding these transformations, the various changes in characteristics, signs, and states within the elements and the senses can be explained. The underlying substratum of all things follows these characteristics—whether tranquil, active, or unmanifest. The differences in sequence and order are the cause of the different transformations observed in the world. By applying samyama—that is, the combined discipline of concentration, meditation, and absorption—on these three kinds of transformation, knowledge of the past and the future arises. When one applies this discipline to the separation of sound, its meaning, and the mental impression it creates—normally superimposed and confused—one attains the ability to understand the speech of all beings. Direct perception of the impressions within allows knowledge of previous births to arise. By focusing on the mental impressions of others, the yogi gains knowledge of their minds, though this does not extend to knowing the deeper support, the very basis of their being, for that is not an object of perception. By performing samyama on the form of one’s own body, and suspending the power of being perceived—breaking the connection between the eye and the light—one attains invisibility. By focusing on karma, both that which has borne fruit and that which has not, knowledge of the time of death is revealed, or this knowledge may come through omens. When samyama is directed to qualities such as friendliness and compassion, powers related to these qualities arise. By focusing on strength, one acquires the strength of an elephant and similar abilities. When the light of higher perception is directed to activity, knowledge of subtle, hidden, and distant things becomes accessible. Samyama on the sun brings knowledge of the worlds, while contemplation of the moon reveals the arrangement of the stars. When the pole star is the object of samyama, knowledge of the movement of the stars arises. Focusing on the navel center gives knowledge of the structure of the body; on the pit of the throat, it brings cessation of hunger and thirst. By meditating on the tortoise channel, steadiness is attained. When the light at the crown of the head is the focus, visions of perfected beings appear. Or, through spontaneous insight, knowledge of everything may arise. Samyama on the heart reveals knowledge of the mind itself. Experience, however, arises from the inability to distinguish between pure consciousness and sattva, though they are entirely distinct. By meditating on one’s own purpose, knowledge of the puruṣa, the true self, is attained. From this, intuitive abilities of hearing, touch, sight, taste, and smell arise. Yet, for one seeking samadhi, these are obstacles, though for those whose attention is outward, they are considered powers. By loosening the cause of bondage and understanding the movement of the mind, it becomes possible to enter another’s body. Mastery over udāna, the upward-moving vital energy, grants the yogi non-contact with water, mud, thorns, and the like, as well as the ability to ascend. Mastery over samāna, the balancing vital energy, brings the power to kindle the inner fire. By contemplating the relationship between the ear and space, divine hearing arises. When the relationship between the body and space is the focus, and the body attains the lightness of cotton, movement through space is achieved. When the external, unconstructed activity known as great disembodiment occurs, the covering of light is destroyed and the yogi is freed from all bondage. Finally, by applying samyama to the grossness, essential nature, subtlety, conjunction, and purpose of the elements, mastery over the elements themselves is attained.