(317) They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path.

(12) "Yet this is an absurd notion—for man, the heir of all the ages: hag ridden by the flimsy creatures of his own brain. If a pebble in our boots torments us, we expel it. We take off the boot and shake it out. And once the matter is fairly understood it is just as easy to expel an intruding and obnoxious thought from the mind. About this there ought to be no mistake, no two opinions. The thing is obvious, clear and unmistakable. It should be as easy to expel an obnoxious thought from the mind as it is to shake a stone out of your shoe; and till a man can do that it is just nonsense to talk about his ascendancy over Nature, and all the rest of it. He is a mere slave, and prey to the bat-winged phantoms that flit through the corridors of his own brain. Yet the weary and careworn faces that we meet by thousands; even among the affluent classes of civilization, testify only too clearly how seldom this mastery is obtained. How rare indeed to meet a man . How common rather to discover a creature hounded on by tyrant thoughts (or cares or desires), cowering, wincing under the lash—or perchance priding himself to run merrily in obedience to a driver that rattles the reins and persuades him that he is free—whom we cannot converse with in a careless tete-a-tete because that alien presence is always there, on the watch.

(11) A well known writer has said of Man in this advanced stage: "If we are willing to believe in this mastery over the body, we must be prepared to believe in the mastery over our own inner thoughts and feelings. That a man should be a prey to any thought that chances to take possession of his mind is commonly among us assumed as unavoidable. It may be a matter of regret that he should be kept awake all night from anxiety as to the issue of a lawsuit on the morrow, but that he should have the power of determining whether he should be kept awake or not seems an extravagant demand. The image of an impending calamity is no doubt odious, but its very odiousness (we say) makes it haunt the mind all the more pertinaciously and it is useless to expel it.

(1) AND on this manner is this madness wrought that I speak of. They read and hear well said that they should leave outward working with their wits, and work inwards: and because that they know not which is inward working, therefore they work wrong. For they turn their bodily wits inwards to their body against the course of nature; and strain them, as they would see inwards with their bodily eyes and hear inwards with their ears, and so forth of all their wits, smelling, tasting, and feeling inwards. And thus they reverse them against the course of nature, and with this curiosity they travail their imagination so indiscreetly, that at the last they turn their brain in their heads, and then as fast the devil hath power for to feign some false light or sounds, sweet smells in their noses, wonderful tastes in their mouths; and many quaint heats and burnings in their bodily breasts or in their bowels, in their backs and in their reins and in their members.

(1) He was afraid. Therefore one who is alone is afraid. This one then thought to himself: ' Since there is nothing else than myself, of what am I afraid? ' Thereupon, verily, his fear departed, for of what should he have been afraid? Assur- edly it is from a second that fear arises.

(213) From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.

(62) 'Tis contrary to reason to distrust him. Though I bear a bad name, my nature is not malevolent; What you saw was not dangerous, it was only a talisman. But even if there were danger in that object of suspicion, Friends always pardon an offence." This world of illusions, fancies, desires, and fears, Is a mighty obstacle in the traveler's path. Thus, when these forms of delusive imaginations Misled Abraham, who was a very mountain of wisdom, He said of the star, " This is my Lord,"

(145) My fear is increased by remaining idle." Why then, O faint-hearted one, in the matter of religion Are you paralysed by the fear of loss? See you not how the traders in this market of ours Make large profits, both apostles and saints? What a mine of wealth awaits them on leaving it, Seeing they make such profits while still here! Fire is soft to them as cotton raiment, The ocean bears them gently like a porter; Iron in their hands is soft as wax,

(39) If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.

(10) Thou said'st that Mind in lives irrational worked in them as [their] nature, co-working with their impulses. But impulses of lives irrational, as I do think, are passions. Now if the Mind co-worketh with [these] impulses, and if the impulses of [lives] irrational be passions, then is Mind also passion, taking its color from the passions. Hermes: Well put, my son! Thou questionest right nobly, and it is just that I as well should answer [nobly].

(2) But in irrational lives Mind is their nature. For where is Soul, there too is Mind; just as where Life, there is there also Soul. But in irrational lives their soul is life devoid of mind; for Mind is the in-worker of the souls of men for good - He works on them for their own good. In lives irrational He doth co-operate with each one's nature; but in the souls of men He counteracteth them. For every soul, when it becomes embodied, is instantly depraved by pleasure and by pain. For in a compound body, just like juices, pain and pleasure seethe, and into them the soul, on entering in, is plunged.

(11) Instil many vain fancies into men's minds. But, on the contrary, 'tis his perverseness and want of faith The philosopher denies the existence of the Devil; At the same time he is the Devil's laughing-stock. If thou hast not seen the Devil, look at thyself, Without demon's aid how came that blue turban on thy brow? Whosoever has a doubt or disquietude in his heart Now and then he displays firm belief, Beware, O believers! That lurks in you too; All the seventy and two heresies lurk in you;

(439) And the forbidding principle is derived from reason, and that which bids and attracts proceeds from passion and disease? Clearly. Then we may fairly assume that they are two, and that they differ from one another; the one with which a man reasons, we may call the rational principle of the soul, the other, with which he loves and hungers and thirsts and feels the flutterings of any other desire, may be termed the irrational or appetitive, the ally of sundry pleasures and satisfactions? Yes, he said, we may fairly assume them to be different. Then let us finally determine that there are two principles existing in the soul. And what of passion, or spirit? Is it a third, or akin to one of the preceding? I should be inclined to say—akin to desire. Well, I said, there is a story which I remember to have heard, and in which I put faith. The story is, that Leontius, the son of Aglaion, coming up one day from the Piraeus, under the north wall on the outside, observed some dead bodies lying on the ground at the place of execution. He felt a desire to see them, and also a dread and abhorrence of them; for a time he struggled and covered his eyes, but at length the desire got the better of him; and forcing them open, he ran up to the dead bodies, saying, Look, ye wretches, take your fill of the fair sight. I have heard the story myself, he said. The moral of the tale is, that anger at times goes to war with desire, as though they were two distinct things. Yes; that is the meaning, he said. And are there not many other cases in which we observe

(86) Timaeus: Such is the manner in which diseases of the body come about; and those of the soul which are due to the condition of the body arise in the following way. We must agree that folly is a disease of the soul ; and of folly there are two kinds, the one of which is madness, the other ignorance. Whatever affection a man suffers from, if it involves either of these conditions it must be termed “disease”; and we must maintain that pleasures and pains in excess are the greatest of the soul's diseases. For when a man is overjoyed or contrariwise suffering excessively

(5) But why have we to call in Philosophy to make the Soul immune if it is thus immune from the beginning?

Because representations attack it at what we call the affective phase and cause a resulting experience, a disturbance, to which disturbance is joined the image of threatened evil: this amounts to an affection and Reason seeks to extinguish it, to ban it as destructive to the well-being of the Soul which by the mere absence of such a condition is immune, the one possible cause of affection not being present.

Take it that some such affections have engendered appearances presented before the Soul or Mind from without but taken to be actual experiences within it- then Philosophy's task is like that of a man who wishes to throw off the shapes presented in dreams, and to this end recalls to waking condition the mind that is breeding them.

But what can be meant by the purification of a Soul that has never been stained and by the separation of the Soul from a body to which it is essentially a stranger?

The purification of the Soul is simply to allow it to be alone; it is pure when it keeps no company; when it looks to nothing without itself; when it entertains no alien thoughts- be the mode or origin of such notions or affections what they may, a subject on which we have already touched- when it no longer sees in the world of image, much less elaborates images into veritable affections. Is it not a true purification to turn away towards the exact contrary of earthly things?

Separation, in the same way, is the condition of a soul no longer entering into the body to lie at its mercy; it is to stand as a light, set in the midst of trouble but unperturbed through all.

In the particular case of the affective phase of the Soul, purification is its awakening from the baseless visions which beset it, the refusal to see them; its separation consists in limiting its descent towards the lower and accepting no picture thence, and of course in the banning for its part too of all which the higher Soul ignores when it has arisen from the trouble storm and is no longer bound to the flesh by the chains of sensuality and of multiplicity but has subdued to itself the body and its entire surrounding so that it holds sovereignty, tranquilly, over all.

(215) From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.

(6) But for the moment, [Tat,] let be the teaching as to vice and Fate, for we have spoken of these things in other [of our sermons]; but now our teaching (logos) is about the Mind: - what Mind can do, and how it is [so] different - in men being such and such, and in irrational lives [so] changed; and [then] again that in irrational lives it is not of a beneficial nature, while that in men it quencheth out the wrathful and the lustful elements. Of men, again, we must class some as led by reason, and others as unreasoning.

(44) Timaeus: and every time they happen upon any external object, whether it be of the class of the Same or of the Other, they proclaim it to be the same as something or other than something contrary to the truth, and thereby prove themselves false and foolish, and devoid, at such times, of any revolution that rules and guides. And whenever external sensations in their movement collide with these revolutions and sweep along with them also the whole vessel of the Soul, then the revolutions, though actually mastered, appear to have the mastery. Hence it comes about that, because of all these affections, now as in the beginning,

(102) And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will perish therein.