psychic life, reproduces itself,
carried on by its own energy and momentum; and hence comes the
circle of death and rebirth, death and rebirth, instead of the liberation
of the spiritual man.

10. These hindrances, when they have become subtle, are to be
removed by a countercurrent.

The darkness of unwisdom is to be removed by the light of wisdom,
pursued through fervour, spiritual reading of holy teachings and of life
itself, and by obedience to the Master.

Lust is to be removed by pure aspiration of spiritual life, which,
bringing true strength and stability, takes away the void of weakness
which we try to fill by the stimulus of sensations.

Hate is to be overcome by love. The fear that arises through the sense
of separate, warring selves is to be stilled by the realization of the One
Self, the one soul in all. This realization is the perfect love that casts
out fear.

The hindrances are said to have become subtle when, by initial efforts,
they have been located and recognized in the psychic nature.

11. Their active turnings are to be removed by meditation.

Here is, in truth, the whole secret of Yoga, the science of the soul.
The active turnings, the strident vibrations, of selfishness, lust and hate
are to be stilled by meditation, by letting heart and mind dwell in
spiritual life, by lifting up the heart to the strong, silent life above,
which rests in the stillness of eternal love, and needs no harsh
vibration to convince it of true being.

12. The burden of bondage to sorrow has its root in these hindrances.
It will be felt in this life, or in a life not yet manifested.

The burden of bondage to sorrow has its root in the darkness of
unwisdom, in selfishness, in lust, in hate, in attachment to sensation.
All these are, in the last analysis, absorption in the psychical self; and
this means sorrow, because it means the sense of separateness, and
this means jarring discord and inevitable death. But the psychical self
will breed a new psychical self, in a new birth, and so new sorrows in
a life not yet manifest.

13. From this root there grow and ripen the fruits of birth, of the
life-span, of all that is tasted in life.

Fully to comment on this, would be to write a treatise on Karma and
its practical working in detail, whereby the place and time of the next
birth, its content and duration, are determined; and to do this the
present commentator is in no wise fitted. But this much is clearly
underst