(5) 'That fellow of a Râganya, asked me five questions, and I could not answer one of them.' The father said: 'As you have told me these questions of his, I do not know any one of them . If I knew these questions, how should I not have told you ?'

(3) 'That by which we know form, taste, smell, sounds, and loving touches, by that also we know what exists besides. This is that (which thou hast asked for).'

(2) And when I wanted to stand firmly, I ascended to the Existence, which I found standing and at rest, resembling and similar to (the standing and resting) covering me.

(5) What was it that ye disputed among yourselves by the way?

(30) They went backward, and fell to the ground. Then asked he them again,

(476) of absolute beauty and is able to distinguish the idea from the objects which participate in the idea, neither putting the objects in the place of the idea nor the idea in the place of the objects—is he a dreamer, or is he awake? He is wide awake. And may we not say that the mind of the one who knows has knowledge, and that the mind of the other, who opines only, has opinion? Certainly. But suppose that the latter should quarrel with us and dispute our statement, can we administer any soothing cordial or advice to him, without revealing to him that there is sad disorder in his wits? We must certainly offer him some good advice, he replied. Come, then, and let us think of something to say to him. Shall we begin by assuring him that he is welcome to any knowledge which he may have, and that we are rejoiced at his having it? But we should like to ask him a question: Does he who has knowledge know something or nothing? (You must answer for him.) I answer that he knows something. Something that is or is not? Something that is; for how can that which is not ever be known? And are we assured, after looking at the matter from many points of view, that absolute being is or may be absolutely known, but that the utterly non-existent is utterly unknown? Nothing can be more certain. Good. But if there be anything which is of such a nature as to be and not to be, that will have a place intermediate between pure being and the absolute negation of being? Yes, between them. And, as knowledge corresponded to being and ignorance of necessity to not-being, for that intermediate between being and not-being there has to be discovered a corresponding

(10) I answered, Who art thou, Lord? And he said unto me,

(20) But since that on which the thought in the mind of another rests is not objective to the thought-reader’s consciousness, he perceives the thought only, and not also that on which the thought rests.

(3) [And] I reply: I long to learn the things that are, and comprehend their nature, and know God. This is, I said, what I desire to hear. He answered back to me: Hold in thy mind all thou wouldst know, and I will teach thee.

(1) These words I have received from the generosity of my lord, Jesus the Christ. I have taught you and your brothers and sisters, who are my children, about them, and have omitted nothing that may strengthen you. If there is anything among these written words that is obscure, ask and I will explain.

(1) BUT now thou askest me and sayest, “How shall I think on Himself, and what is He?” and to this I cannot answer thee but thus: “I wot not.”

(14) What is there then higher than Matter or Energy that we know to be existent in the Universe? LIFE AND MIND! Life and Mind in all their varying degrees of unfoldment! "Then," you ask, "do you mean to tell us that THE ALL is LIFE and MIND?" Yes! and No! is our answer. If you mean Life and Mind as we poor petty mortals know them, we say No! THE ALL is not that! "But what kind of Life and Mind do you mean?" you ask.

(5) "The wondering world enquires of the Sage. He is in relation with its variations and follows the same eternal law. "When no machinery is set in motion, and yet the instrumentation is complete, this is the music of God. The mind awakes to its enjoyment with out waiting to be called. Accordingly, Yu Piao praised it, saying, 'Listening you cannot hear its sound; gazing you cannot see its form. It fills heaven and earth. It embraces the six cardinal points.' Now you desired to listen to it, but you were not able to grasp its existence. And so you were confused. "My music first induced fear; and as a consequence, respect. I then added amazement, by which you were isolated. And lastly, confusion; for confusion means absence of sense, and absence of sense means Tao, and Tao means absorption therein." When Confucius travelled west to the Wei State, Yen Yüan asked Shih Chin, saying, "What think you of my Master?" "Alas!" replied Shih Chin, "he is not a success." "How so?" enquired Yen Yüan. "Before the straw dog has been offered in sacrifice," replied Shih Chin, "it is kept in a box, wrapped up in an embroidered cloth, and the augur fasts before using it. But when it has once been offered up, passers-by trample over its body, and fuel-gatherers pick it up for burning. Then, if any one should take it, and again putting it in a box and wrapping it up in an embroidered cloth, watch and sleep alongside, he would not only dream, but have nightmare into the bargain.

(1) 'Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.' 'Sir, in what does the Infinite rest?' 'In its own greatness--or not even in greatness 2.'

(1) Whatever is unknown is a form of Breath, for Breath is unknown. Breath, having become this, helps him. n. Of this Speech the earth is the body. Its light-form is this [terrestrial] fire. As far as Speech extends, so far extends the earth, so far this fire. v

(3) 'Do you know why that world never becomes full?' 'No, Sir,' he replied. 'Do you know why in the fifth libation water is called Man ? No, Sir,' he replied.

(20) For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, This man began to build, and was not able to finish.