When the yogi directs the radiant light of higher perception toward any activity, a wondrous faculty awakens within: knowledge of things subtle, hidden, or distant becomes clear. By steady contemplation—samyama—upon the sun, the mysteries of the various worlds are revealed. Turning this focus to the moon, the yogi perceives the intricate arrangement of the stars, and by contemplating the steadfast pole star, the movements of the celestial bodies unfold in understanding. Bringing this same concentrated awareness to the navel center, the structure and workings of the body become apparent. When the yogi meditates upon the hollow of the throat, hunger and thirst are stilled. By focusing on the tortoise channel, a profound steadiness is attained. Concentrating on the luminous light at the crown of the head, the yogi gains vision of perfected beings. Sometimes, such knowledge arises spontaneously, through sudden flashes of insight. By performing samyama on the heart, the yogi comes to know the workings of the mind itself. Yet, experience is born from the inability to distinguish between pure consciousness and sattva, though they are entirely distinct. When the yogi meditates upon their own deepest purpose, the true nature of the puruṣa—the Self—becomes known. From this, intuitive faculties blossom: hearing, touch, sight, taste, and smell arise in their subtle forms. These, though mighty, are obstacles for the one seeking samadhi, yet in the outward-turned state, they are considered powers. Through loosening the bonds of attachment and understanding the movement of the mind, it is even possible to enter another’s body. Mastery over udāna, the upward-moving vital force, brings freedom from the limitations of water, mud, thorns, and the like, and grants the ability to ascend. Mastering samāna, the equalizing vital force, kindles the inner fire. By meditating on the relationship between the ear and space, the yogi acquires divine hearing. Contemplating the body’s relationship with space and cultivating the lightness of cotton, the yogi learns to move effortlessly through space. When the great disembodiment occurs—when the external, constructed activity ceases—the covering of light is destroyed, and the yogi is freed. By samyama on the elements—their grossness, essential nature, subtlety, conjunction, and purpose—mastery over the elements is attained. From this mastery arise wondrous abilities: becoming minute or vast, perfecting the body, and gaining invulnerability to the qualities of the elements. Such perfection includes beauty, grace, strength, and firmness like a diamond. By contemplating the process of perception, its essential nature, the sense of individuality, conjunction, and purpose, mastery over the senses is achieved. From this come the swift movement of the mind, independence from the senses, and mastery over primordial matter. For the one who truly knows the distinction between sattva and puruṣa, lordship over all states and omniscience becomes possible. Yet, even these powers are to be transcended: by cultivating dispassion toward them and destroying the seeds of impurity, the yogi attains true isolation—kaivalya. If beings from higher realms extend invitations, the yogi must remain unattached and humble, for pride and attachment can lead to undesirable consequences. By focusing on the moment and its sequence, discernment arises, allowing the yogi to distinguish even between things that appear similar, recognizing differences in species, characteristics, and location. Knowledge born of discernment is liberating, all-encompassing, beyond all objects, and not subject to sequence. When purity between sattva and puruṣa is equal, the yogi attains ultimate isolation, kaivalya. Perfections, or siddhis, may arise in various ways: by birth, through the use of herbs, by recitation of mantra, by austerity, or through samādhi. Transformation into another kind occurs when the overflow of nature brings it about. The cause is not the initiator of transformation; rather, as a farmer removes obstacles to let water flow, it is the removal of obstacles that allows the natures to transform. Created minds arise solely from the sense of individuality. Among the many minds, each with its own activity, one mind acts as the instigator. Of these, the mind born of meditation is free from latent impressions. For yogis, karma is neither white nor black; for others, it is threefold—white, black, or mixed. Accordingly, only those impressions that correspond to the results manifest. Because memory and latent impressions have the same essential form, the thread of succession continues even for those separated by birth, place, or time. Thus, the journey of the yogi unfolds, ever deeper into the heart of truth.