(38) If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.

(13) All the action, then, of a man possessed of knowledge is right action; and that done by a man not possessed of knowledge is: wrong action, though he observe a plan; since it is not from reflection that he acts bravely, nor does he direct his action in those things which proceed from virtue to virtue, to any useful purpose.

(166) It is not proper to understand that Intelligible One with vehemence, but with the extended flame of far reaching Mind, measuring all things except that Intelligible. But it is requisite to understand this; for if thou inclinest thy Mind thou wilt understand it, not earnestly; but it is becoming to bring with thee a pure and enquiring sense, to extend the void mind of thy Soul to the Intelligible, that thou mayest learn the Intelligible, because it subsisteth beyond Mind.

(11) He who believes not, has already made himself a willing captive; and he who changes his persuasion is cozened, while he forgets that time imperceptibly takes away some things, and reason others. And after an opinion has been entertained, pain and anguish, and on the other hand contentiousness and anger, compel. Above all, men are beguiled who are either bewitched by pleasure or terrified by fear. And all these are voluntary changes, but by none of these will knowledge ever be attained.

(7) Therefore it is that whenever there is great confusion, love of knowledge is ever at the bottom of it. For all men strive to grasp what they do not know, while none strive to grasp what they already know; and all strive to discredit what they do not excel in, while none strive to discredit what they do excel in. The result is overwhelming confusion. Thus, above, the splendour of the heavenly bodies is dimmed; below, the energy of land and water is disturbed; while midway the influence of the four seasons is destroyed. There is not one tiny creature which moves on earth or flies in air but becomes other than by nature it should be. So overwhelming is the confusion which desire for knowledge has brought upon the world ever since the time of the Three Dynasties downwards! The simple and the guileless have been set aside; the specious and the false have been exalted. Tranquil inaction has given place to a love of disputation; and by disputation has confusion come upon the world.

(25) Thus all creatures are relatively ignorant yet relatively wise; comparatively nothing yet comparatively all. The microscope reveals to man his significance; the telescope, his insignificance. Through the eternities of existence man is gradually increasing in both wisdom and understanding; his ever-expanding consciousness is including more of the external within the area of itself. Even in man's present state of imperfection it is dawning upon his realization that he can never be truly happy until he is perfect, and that of all the faculties contributing to his self-perfection none is equal in importance to the rational intellect. Through the labyrinth of diversity only the illumined mind can, and must, lead the soul into the perfect light of unity.

(20) What good will thy knowledge do thee, if thou wilt not strive and fight therein? It is just as if one knew of a great treasure, and would not go for it; but, though he knoweth he might have it, would rather starve for hunger in the bare knowing of it.

(591) To this nobler purpose the man of understanding will devote the energies of his life. And in the first place, he will honour studies which impress these qualities on his soul and will disregard others? Clearly, he said. In the next place, he will regulate his bodily habit and training, and so far will he be from yielding to brutal and irrational pleasures, that he will regard even health as quite a secondary matter; his first object will be not that he may be fair or strong or well, unless he is likely thereby to gain temperance, but he will always desire so to attemper the body as to preserve the harmony of the soul? Certainly he will, if he has true music in him. And in the acquisition of wealth there is a principle of order and harmony which he will also observe; he will not allow himself to be dazzled by the foolish applause of the world, and heap up riches to his own infinite harm? Certainly not, he said. He will look at the city which is within him, and take heed that no disorder occur in it, such as might arise either from superfluity or from want; and upon this principle he will regulate his property and gain or spend according to his means. Very true. And, for the same reason, he will gladly accept and enjoy

(18) "When Kou Chien encamped with three thousand armed warriors at Kuei-ch'i, saw that defeat would be followed by a rally. Yet he could not foresee the evil that was to come upon himself. Wherefore it has been said, 'An owl's eyes are adapted to their use. A crane's leg is of the length required. 'Twould be disastrous to shorten it.' "Thus it has been said, 'The wind blows and the river suffers. The sun shines and the river suffers.' But though wind and sun be both brought into relation with the river, it does not really suffer therefrom. Fed from its source, it still continues to flow on. "The relation between water and earth is determinate. The relation between a man and his shadow is determinate. The relation between thing and thing is determinate. "The relation between eye and vision is baneful. The relation between ear and hearing is baneful. The relation between mind and object is baneful. The relation between all kinds of capacity and man's inner self is baneful. If such banefulness be not corrected, disasters will spring up on all sides. Retrogression is hard to achieve, and success long in coming. Yet alas! men regard such capacities as valuable possessions. "The destruction of States and the ceaseless slaughter of human beings result from an inability to examine into this. "The foot treads the ground in walking; nevertheless it is the ground not trodden on which makes up the good walk. A man's knowledge is limited; but it is upon what he does not know that he depends to extend his knowledge to the apprehension of God.

(1) 'When one understands the True, then one declares the True. One who does not understand it, does not declare the True 2. Only he who understands it, declares the True. This understanding, however, we must desire to understand.' 'Sir, I desire to understand it.'

(2) “In what attitude of mind should it be diligently explained to others? Not assuming the permanency or the reality of earthly phenomena, but in the conscious blessedness of a mind at perfect rest. And why? Because, the phenomena of life may be likened unto a dream, a phantasm, a bubble, a shadow, the glistening dew, or lightning flash, and thus they ought to be contemplated.”

(1) But since they will believe neither in what is good justly nor in knowledge unto salvation, we ourselves reckoning what they claim as belonging to us, because all things are God's; and especially since what is good proceeded from us to the Greeks, let us handle those things as they are capable of hearing. For intelligence or rectitude this great crowd estimates not by truth, but by what they are delighted with. And they will be pleased not more with other things than with what is like themselves. For he who is still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul, which the Saviour confers, like the uninitiated at the mysteries, or the unmusical at dances, not being yet pure and worthy of the pure truth, but still discordant and disordered and material, must stand outside of the divine choir.

(2) As, then, playing at ball not only depends on one throwing the ball skilfully, but it requires besides one to catch it dexterously, that the game may be gone through according to the rules for ball; so also is it the case that teaching is reliable when faith on the part of those who hear, being, so to speak, a sort of natural art, contributes to the process of learning. So also the earth co-operates, through its productive power, being fit for the sowing of the seed. For there is no good of the very best instruction without the exercise of the receptive faculty on the part of the learner, not even of prophecy, when there is the absence of docility on the part of those who hear. For dry twigs, being ready to receive the power of fire, are kindled with great ease; and the far-famed stone attracts steel through affinity, as the amber tear-drop drags to itself twigs, and the lump sets chaff in motion. And the substances attracted obey them, influenced by a subtle spirit, not as a cause, but as a concurring cause.

(1) According to another division, therefore, the numerous herd [or the great mass] of men is arranged under nature, is governed by physical powers, looks downward to the works of nature, gives completion to the administration of Fate, and to things pertaining to Fate, because it belongs to the order of it, and always employs practical reasoning about such particulars alone as subsist according to nature. But there are a certain few who, by employing a certain supernatural power of intellect, are removed indeed from nature, but are conducted to a separate and unmingled intellect; and these, at the same time, become superior to physical powers. Others again, who are the media between these, tend to things which subsist between nature and a pure intellect. And of these, some indeed equally follow both nature and an immaculate intellect; others embrace a life which is mingled from both; and others are liberated from things subordinate, and betake themselves to such as are more excellent.

(3) This deceit of false feeling, and of false knowing following thereon, hath diverse and wonderful variations, after the diversity of states and the subtle conditions of them that be deceived: as hath the true feeling and knowing of them that be saved. But I set no more deceits here but those with the which I trow thou shalt be assailed if ever thou purpose thee to work in this work. For what should it profit to thee to wit how these great clerks, and men and women of other degrees than thou art, be deceived? Surely right nought; and therefore I tell thee no more but those that fall unto thee if thou travail in this work. And therefore I tell thee this, for thou shalt be wary therewith in thy working, if thou be assailed therewith.

(5) And [do not] further dissipate, [so that] you may be able to stand, and do not desire to be active, [lest] in any way you fall away [from] the inactivity [in] [you] of the Unknowable One. Do not know him, for it is impossible; but if by means of an enlightened thought you should know him, stay incognizant of him!"

(8) And more sententiously the comic poet briefly says: "It is a shame to judge of what is right by much noise." For they heard, I think, that excellent wisdom, which says to us, "Watch your opportunity in the midst of the foolish, and in the midst of the intelligent continue." And again, "The wise will conceal sense." For the many demand demonstration as a pledge of truth, not satisfied with the bare salvation by faith.

(1) 'When one perceives, then one understands. One who does not perceive, does not understand. Only he who perceives, understands. This perception, however, we must desire to understand.' 'Sir, I desire to understand it.'

(4) 'If a man could not understand it before the falling asunder of his body, then he has to take body again in the worlds of creation.'

(27) I have adduced these things from a wish to avert those, who are eager to learn, from the liability to fall into heresies, and out of a desire to stop them from superficial ignorance, or stupidity, or bad disposition, or whatever it should be called. And in the attempt to persuade and lead to the truth those who are not entirely incurable, I have made use of these words. For there are some who cannot bear at all to listen to those who exhort them to turn to the truth; and they attempt to trifle, pouring out blasphemies against the truth, claiming for themselves the knowledge of the greatest things in the universe, without having learned, or inquired, or laboured, or discovered the consecutive train of ideas, - whom one should pity rather than hate for such perversity.