(21) The agent is the property of the spirit, and not himself; His self is departed, and he has become the spirit. The Turk without instruction speaks Arabic; Seeing God is lord of spirits and of man, How can He be inferior in power to a spirit? When the eagle of alienation from self took wing, Bayazid began to utter similar speeches; The torrent of madness bore away his reason, "Within my vesture is naught but God, Whether you seek Him on earth or in heaven."

(554) passions by an enforced virtue; not making them see that they are wrong, or taming them by reason, but by necessity and fear constraining them, and because he trembles for his possessions. To be sure. Yes, indeed, my dear friend, but you will find that the natural desires of the drone commonly exist in him all the same whenever he has to spend what is not his own. Yes, and they will be strong in him too. The man, then, will be at war with himself; he will be two men, and not one; but, in general, his better desires will be found to prevail over his inferior ones. True. For these reasons such an one will be more respectable than most people; yet the true virtue of a unanimous and harmonious soul will flee far away and never come near him. I should expect so. And surely, the miser individually will be an ignoble competitor in a State for any prize of victory, or other object of honourable ambition; he will not spend his money in the contest for glory; so afraid is he of awakening his expensive appetites and inviting them to help and join in the struggle; in true oligarchical fashion he fights with a small part only of his resources, and the result commonly is that he loses the prize and saves his money. Very true. Can we any longer doubt, then, that the miser and money-maker

(7) If schemers have nothing to give them anxiety, they are not happy. If dialecticians have not their premisses and conclusion, they are not happy. If critics have none on whom to vent their spleen, they are not happy. Such men are the slaves of objective existences. Those who attract the sympathies of the world, start new dynasties. Those who win the people's hearts, take high official rank. Those who are strong undertake difficulties. Those who are brave encounter dangers. Men of arms delight in war. Men of peace think of nothing but reputation. Men of law strive to improve the administration. Professors of ceremony and music cultivate deportment. Moralists devote themselves to the obligations between man and man. Take away agriculture from the husbandman, and his classification is gone. Take away trade from the merchant, and his classification is gone. Daily work is the stimulus of the labourer. The skill of the artisan is his pride. If money cannot be made, the avaricious man is sad. If his power meets with a check, the boaster will repine. Ambitious men love change.

(31) A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large.

(362) He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.

(3) The mind, verily, is an apprehender. It is seized by desire as an over-apprehender, for by the mind one desires desires.

(366) A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.

(553) passion headforemost from his bosom’s throne; humbled by poverty he takes to money-making and by mean and miserly savings and hard work gets a fortune together. Is not such an one likely to seat the concupiscent and covetous element on the vacant throne and to suffer it to play the great king within him, girt with tiara and chain and scimitar? Most true, he replied. And when he has made reason and spirit sit down on the ground obediently on either side of their sovereign, and taught them to know their place, he compels the one to think only of how lesser sums may be turned into larger ones, and will not allow the other to worship and admire anything but riches and rich men, or to be ambitious of anything so much as the acquisition of wealth and the means of acquiring it. Of all changes, he said, there is none so speedy or so sure as the conversion of the ambitious youth into the avaricious one. And the avaricious, I said, is the oligarchical youth? Yes, he said; at any rate the individual out of whom he came is like the State out of which oligarchy came. Let us then consider whether there is any likeness between them.

(401) Him I call indeed a Brâhmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle.

(222) He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.

(2) The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised,

(411) Him I call indeed a Brâhmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.

(180) He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?

(78) ''They are furious, they devise mischief without resting night and day

(93) He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvâna), his path is difficult to understand, like that of birds in the air.

(339) He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the waves will carry away that misguided man, viz. his desires which are set on passion.

(20) And on the completion of fifty years the source of desire arose, first in Mâshya and then in Mâshyôî, for Mâshya said to Mâshyôî thus: 'When I see thy shame my desires arise.' Then Mâshyôî spoke thus: 'Brother Mâshya! when I see thy great desire I am also agitated.'

(5) For the carrying on of this spiritual warfare by which the knowledge of oneself and of God is to be obtained, the body may be figured as a kingdom, the soul as its king, and the different senses and faculties as constituting an army. Reason may be called the vizier, or prime minister, passion the revenue collector, and anger the police officer. Under the guise of collecting revenue, passion is continually prone to plunder on its own account, while resentment is always inclined to harshness and extreme severity. Both of these the revenue collector and the police officer, have to be kept in due subordination to the king, but not killed or excelled, as they have their own proper functions to fulfill. But if passion and resentment master reason, the ruin of the soul infallibly ensues. A soul which allows its lower faculties to dominate the higher is as one who should hand over an angel to the power of a dog or a Mussalman to the tyranny of an unbeliever. The cultivation of demonic, animal or angelic qualities results in the production of corresponding characters, which in the Day of Judgement will be manifested in visible shapes, the sensual appearing as swine, the ferocious as dogs and wolves, and the pure as angels. The aim of moral discipline is to purify the heart from the rust of passion and resentment, till, like a clear mirror, it reflects the light of God.

(218) He in whom a desire for the Ineffable (Nirvâna) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called ûrdhvamsrotas (carried upwards by the stream).

(3) Such was the aim of the Persians in their campaign against Greece. For, on the one hand, fondness for strife is solely the result of passion, and acquires power solely for the sake of domination; while, on the other, the love of good is characteristic of a soul which uses its high spirit for noble ends. The fourth, the worst of all, is the sovereignty which acts according to the promptings of the passions, as that of Sardanapalus, and those who propose to themselves as their end the gratification of the passions to the utmost. But the instrument of regal sway - the instrument at once of that which overcomes by virtue, and that which does so by force - is the power of managing (or tact).