OUPNEK'HAT1 [Tom. 1, No. III, p. 14, Djogtan.] From Athrban Beid (taken down):
[English Version by Google Translate]
That is, the principal [x] Selouk.
Pradjapat said with his disciple: I will tell the principal [x] Djog when you (to you); that men [x] may become partakers of that [x] selouk, and by hearing this, and reading this, may obtain deliverance from all sins, and may become those having hope of (highest) deliverance (bliss).
Djogui is great, Beschn is: and Maiai is great for him; that is, production is great: and for him kian and knowledge is great: and for him mortification (repentance) is great:
And to him Salekan and Djoguian, that, after mortification (repentance) and maschghouli, they see the most light, which is like the light of a lamp; that light is Beschn.
And he is a great person: and he is full in everything (he fills, pervades) everything.
Since that existence, which (even) is full (it fills) in [all] hearts, man, how can he leave that light, when he becomes (can be) a maschghoul with something else (another thing)?
It is not from an excess of knowledge, that they drink milk from a mother, and again, as they knew that this very mother was another mother, they took pleasure from her with their hand; and from the door which they went out, they again have a tendency [x] to enter into that door; and that very figure of a woman that he called his mother, and again that very figure he calls his wife; and that very figure of man which he called father, and again that very figure he calls his son.
Even he who makes the son of the father say (they name), he also was the father of the son.
Just as the buckets (pails) of the wheel of the well become empty of water and become full: it is really one thing that becomes full and becomes empty.
With this very opinion and not knowledge, (man) travels in many worlds [Mother, and woman; father and son; grandfather and grandson, etc., are all one and the same: they differ only in form and in the former or latter explanation; just as a bucket, successively full and empty, empty and full, always remains the same. These are the only turnings of a being into itself, which, ignorant of things, it thinks are different beings, and through which it itself passes, until, putting aside the error, it beholds everything in itself, and itself in all, one in itself, itself in one, with true insight.] .
In order to [x] find liberation from this world, they must [do] maschghouli [x] in the name of the great pranou, which is Oum.
[In] these three (3) letters [of this great name, which is Oum], there are (are) three (3) worlds: in the first letter, the world of the earth; and in the second letter, world [x] fezza; and in the third letter, the world [x] Behescht.
And each three (3) (books) Beid; that is, Rak Beid, and Djedjr Beid, and Sam Beid, and each three Fereschteh; which is Brahma, and Beschn, and Mehisch; that is, Djibril, and Mikail, and Esraphil: and each three (3) fires; what is the apparent fire, and the fire of the sun, and the natural fire (of bodies) and each of the three (3) qualities, that is, satouguen, and temouguen, and radjouguen: in those three letters (this) is.
And nim matrai, which is the fourth [part] of the three (3) letters [x] Oum, and they say that ghounneh (a sound from the nose), whoever pronounces it and knows it, by pronouncing it, obtains all these things that have been mentioned; and [x] the pram pad, which is a great step (of glory), also obtains it.
In these three (and) mediated letters of the great pranou, all these things should be in such a way that in a flower there is a fragrance; in milk, butter; and in grain, oil; and in the rock, gold.
The method of [x] maschghouli ([x]) pranou is this: in the middle of the breast, a piece of flesh, which has the shape of a niloufer (the greater white nymph); and the mouth of that niloufer (from) the side (towards) downwards; and its stem, (e) side (facing) is upwards; that is, the vein, its root is upward; in the middle of the hole of that figure [x] niloufer, let there be a heart.
E [x] to say the first letter with the great name (of the great name) pranou, [which] is Oum; and that letter was opened; the heart becomes pure.
And from [x] to say the second letter of that, which is vaw mazzmoum (with the vowel o), that calyx [x] niloufer is opened: and from [x] to open it, its expansion is acquired (is effected).
And from [x] to say the third letter, that mim is resting, from that nad, which is voice (sound), becomes apparent.
And nim matrai, which is a ghounneh (nasal sound), is always firm (having itself rightly): the heart being destroyed in it, it becomes the form of light, because it is clean and pure, like a crystal; and that light is like a thin ray of the sun.
O maschghoul of this schoghl, that great person who is full in everything (which fills everything), obtains.
And if the imagination cannot make this bright person represented (to itself), which is full in everything, in the heart, it must make it in the middle of the brain: and this representation in the brain, at the time when it is made firm, that you carry nine (9), that the way [x ] he came to go out, let him hold them firmly (closed); two down, with two such feet; two ears, with two fingers and thumbs; two eyes, with two index fingers; and the two ways of the nose, with the two middle fingers; and two lips, with four ring and little fingers.
And the name of this (method), K'hing, is great; that is, great retention.
With this great restraint, O maschghoul obtains liberation (bliss): what? (for) from the retention of the senses, the lamp which is in the vessel (flask, cantar) of the body, protected by the wind and restored, makes the whole vessel of the body light.
O maschghoul of this schoghl, if he wishes to leave the body, the heart, and prana, and djiw atma (to be) one as represented (to him) he made, in the middle of the collected (concurring) of the two nostrils, which is the body of Benares, between the two eyebrows (that one) he must be protected: and, with the blessing of this Djog and maschghouli, a pure being, he obtains immunity (from everything); that is, from this maschghouli, all sorrows go (go away).
Oupnek'hat Djogtat is absolute, from Athrban Beid (taken down).