This sutra expresses the teaching in connection with the law of karma in such a strictly oriental manner as to confuse the western student considerably. An analysis of the significance of these words and a study of the commentary of the great teacher Vyasa may serve to elucidate the meaning. It should also be borne in mind that in the fourth book we are dealing with the exalted stages of consciousness reached by those who have followed the eight means of yoga and have experienced the effects of meditation, detailed in Book III. The yogi is now a liberated man, freed from form conditions and focused in his consciousness outside the bounds of the three worlds of human endeavor. He has reached the realm of pure thought and can hold his consciousness untrammelled and free from desire. Therefore, though he formulates ideas and though he can carry on powerful meditations and though he can direct and control the "modifications of the thinking [390] principle," he creates no conditions which can serve to draw him back into the vortex of lower plane existence. He is freed from karma and originates nothing and no effects can serve to attach him to the wheel of rebirth.

Vyasa in his commentary points out that karma (or action) is of four kinds which are expressed for us as follows:

1. That type of activity which is evil, wicked and depraved. This is called black. This class of action is the product of the deepest ignorance, of the densest materiality, or of deliberate choice. Where it is the result of ignorance, the development of knowledge will gradually bring about a state of consciousness where this type of karma is no longer known. Where dense materiality produces what we call wrong action, the gradual development of the spiritual consciousness will change darkness to light and karma again is obviated. Where, however, it is the result of deliberate choice, or of preference for wrong action, in spite of knowledge and in defiance of the voice of the spiritual nature, then this type of karma leads to what the oriental occultist called "avitchi" or the eighth sphere, - a term synonymous with the Christian idea of the condition of being a lost soul. These cases are, however, exceedingly rare, and have relation to the left hand path, and the practice of black magic. Though this condition involves the severing of the highest principle (that of pure spirit from its two expressions, the soul and the body, or from the six lower principles), yet the life itself remains, and after the [391] destruction of the soul in avitchi, a fresh cycle of becoming will again be offered.

2. That type of activity which is neither all good nor all bad, which is spoken of as the black-white. It concerns the karmic activity of the average man, who is governed by the pairs of opposites, and whose life experience is characterized by a swinging back and forth between that which is kindly, harmless, and the result of love, and that which is harsh, harmful, and the result of hate. Vyasa says:

"The black-white is brought about by external means, as in this, the vehicle of actions grows by means of causing pain to, or acting kindly towards others."

It becomes apparent therefore that the growth of the human unit and his record are dependent upon his attitude towards others and the effect he has upon them. Thus is the return to group consciousness brought about and thus is karma generated or offset. Thus, also, is the swing of the pendulum between these pairs of opposites gradually adjusted until the point of equilibrium is reached, and man acts rightly because the law of love or of the soul, directs from above, and not because either good or bad desire attract him on either hand.

3. That type of activity which is called white. This is the type of living thought, and work, practised by the aspirant and the disciple. It characterizes the stage of the Path prior to liberation. Vyasa explains it thus: [392]

"The white is of those who resort to the means of improvement, of study and meditation. This is dependent upon the mind alone. It does not depend upon external means, it is not, therefore, brought about by injuring others."

It will be apparent now that these three types of karma have direct reference to:

Those whose karma is white are those who, having made progress in balancing the pairs of opposites, are now engaged in the process of conscious intelligent emancipation of themselves from the three worlds. This they do through: