Because in the second chapter of The Hidden Teaching Beyond Yoga I mentioned three ancient texts--Bhagavad Gita, Ashtavakra Samhita and Gaudapada's Mandukya Karika--it was supposed that my exposition of the hidden philosophy was entirely drawn from them alone. A wholly exaggerated importance was thus given them by several readers. Indeed, in the case of the third title, the teaching there given is as much opposed to my own on some points as it is in agreement on others. These three titles were mentioned only in passing just to show how I was introduced to the literature of the hidden philosophy, to illustrate a single phase out of several in my mental development, and for no other purpose. They represented only a beginning of my delving into those mysterious ancient texts which were written with sharp style-point on palm leaves now time-browned. From this first start, I went on to explore a wide range until I discovered and studiously plodded through, either alone or with learned pundits, a hundred others which were equally or more important--some, like the Yoga Vasistha Maharamayana (a huge work of several thousand pages), were lying half neglected because of their forbidding bulk, whereas others like the little Ratnavali were no longer extant in modern India but had become treasured classics in cold Tibet. The bulk of my exposition consists of important material that is not mentioned by these three books. My knowledge has been derived from several other Asiatic sources besides the Indian ones. Secondly, because I prominently mentioned my interest in the palm-leaf philosophical texts, it was wrongly believed that the entire teaching presented here is only a theoretical elaboration of such musty old writings. The texts were named in the reference partly for the benefit of Indian readers, who form a noticeable proportion of my audience, and partly for the benefit of those who like to lean upon the authority of antiquity.
-- Notebooks Category 12: Reflections > Chapter 5: The Literary Work > # 209