THE POWER OF DHARANA, DHIYANA, AND SAMYAMA YOGA
But all the same, even in the Karana I can put myself in relation with the thing and know it by Bhava. I put myself, my soul, into relation with the soul of the man I study or the thing I study; Prajna in me becomes one with the Prajna in him or it. How do I do this? Simply by becoming passive and facing him or it in my Buddhi. If my Buddhi is quite pure or fairly purified, if my Manas is shanta, then I get the truth about him. I get it by Bhava, by spiritual or subjective realization.
Then I have to make the thing I have got clear and precise. To do that I must state it intellectually to my mind, that is. I must think about it. I have these ideas I am telling you in myself as unexpressed knowledge; they shape themselves in words, Vak, and take on a precise meaning, Artha. That is thought. Most people think vaguely; half expressing the thing in an imperfect Vak and a partial Artha. The Yogin must not do that. His thoughts must express themselves in clear and perfect sentences. He may know a thing without thinking it out, but if he thinks, he must think dearly and perfectly.
Kundalini, The Mother of the Universe by Rishi Singh Gherwal
Since then you, and I, and man, cannot decide, must we not depend upon Another? Such dependence is as though it were not dependence. We are embraced in the obliterating unity of God.
THE SLAVE OF THE LAMP
Around a pure atom of crystal all the atoms of the element in solution gather, and in like manner one person after another emerged out of the mass, betraying their close affinity to my moods as they were engendered.
George William Russell