In the unfolding journey of yoga, the sage observes that differences in the sequence of events are the very cause behind differences in transformation. By focusing the mind deeply—through the practice of samyama—on the three kinds of transformation, the yogi attains knowledge of both the past and the future. The sage further notes that confusion arises because sound, its meaning, and the mental impression of it are mutually superimposed. Yet, by practicing samyama on their separation, the yogi gains the ability to understand the speech of all beings. By directly perceiving the impressions within, knowledge of previous births is revealed. And by applying samyama to mental impressions, the yogi attains insight into the minds of others. However, this knowledge does not extend to the underlying support, for it is not the object of perception. Through samyama on the form of the body, and by suspending the power of being perceived—breaking the connection between the eye and light—the yogi attains invisibility. By focusing on karma, whether it is ripe or unripe, knowledge of the time of death arises, or such insight may come through omens. When samyama is applied to qualities like friendliness, corresponding powers emerge. By focusing on strength, one can attain the strength of an elephant or similar abilities. Directing the light of higher perception toward activity brings knowledge of subtle, hidden, and distant things. By practicing samyama on the sun, the yogi gains knowledge of the worlds. By focusing on the moon, the arrangement of the stars is revealed. By concentrating on the pole star, the movement of the stars becomes clear. Samyama on the navel center brings knowledge of the structure of the body. Focusing on the pit of the throat results in the cessation of hunger and thirst. By concentrating on the tortoise channel, steadiness is attained. And by focusing on the light at the crown of the head, the yogi sees perfected beings. Alternatively, through spontaneous insight, knowledge of everything arises. By samyama on the heart, knowledge of the mind is gained. Experience arises because pure consciousness and sattva are not distinguished, though they are entirely distinct. By practicing samyama on one’s own purpose, knowledge of the puruṣa—the true Self—emerges. From this, intuitive hearing, touch, sight, taste, and smell arise. Yet, these are obstacles in samadhi, though they become powers when the mind is outward-turned. By loosening the cause of bondage and understanding the movement of the mind, entry into another’s body is possible. Mastery over udāna brings non-contact with water, mud, thorns, and the ability to ascend. Mastery over samāna bestows the power to kindle inner fire. Samyama on the relationship between the ear and space grants divine hearing. Focusing on the relationship between the body and space, and cultivating the lightness of cotton, enables movement through space. When the external, unconstructed activity called great disembodiment occurs, the covering of light is destroyed. By practicing samyama on the grossness, essential nature, subtlety, conjunction, and purpose of the elements, mastery over them is attained. From this arise the powers of becoming minute and other transformations, perfection of the body, and invulnerability to the qualities of the elements. Perfection of the body includes beauty, grace, strength, and diamond-like firmness. Samyama on the process of perception, its essential nature, the sense of individuality, conjunction, and purpose brings mastery over the senses. From this, speed of mind, independence from the senses, and mastery over primordial matter arise. For the one who knows the distinction between sattva and puruṣa, there is lordship over all states and omniscience. Yet, by cultivating dispassion even toward these powers, and with the destruction of the seeds of impurity, the yogi attains isolation—kaivalya. If beings in higher realms invite the yogi, one should avoid attachment and pride, for such invitations may bring undesirable consequences. By practicing samyama on the moment and its sequence, knowledge born of discernment arises. When there is no indistinguishability due to species, characteristics, or location, knowledge of the difference between similar things emerges. And finally, knowledge born of discernment is liberating, all-encompassing, beyond all objects, and without sequence.