(3) the Sanctifying Intelligence, and is the basis of foundation of Primordial Wisdom, which is called the Former of faith, and its roots, Amen; and it is the parent of Faith, from which virtues doth Faith emanate.

(7) My son, accept the education and the teaching. Do not flee from the education and the teaching, but when you are taught, accept (it) with joy. And if you are educated in any matter, do what is good. You will plait a crown of education by your guiding principle. Put on the holy teaching like a robe. Make yourself noble-minded through good conduct. Obtain the austerity of good discipline. Judge yourself like a wise judge. Do not go astray from my teaching, and do not acquire ignorance, lest you lead your people astray. Do not flee from the divine and the teaching which are within you, for he who is teaching you loves you very much. For he shall bequeath to you a worthy austerity. Cast out the animal nature which is within you, and do not allow base thought to enter you. For ... you know the way which I teach.

(30) Likewise they do not need that men should give them precepts, or command them to do right and not to do wrong, and the like; for the same admirable Master who teacheth them what is good or not good, what is higher and lower, and in short leadeth them into all truth, He reigneth also within them, and biddeth them to hold fast that which is good, and to let the rest go, and to Him they give ear. Behold! in this sense they need not to wait upon any law, either to teach or to command them. In another sense also they need no law; namely, in order to seek or win something thereby or get any advantage for themselves. For whatever help toward eternal life, or furtherance in the way everlasting, they might obtain from the aid, or counsel, or words, or works of any creature, they possess already beforehand. Behold! in this sense also it is true, that we may rise above all law and virtue, and also above the works and knowledge and powers of any creature.

(67) And herein lies the whole Christian doctrine: He that teacheth otherwise does not know what he teacheth, for his doctrine has no foot, ground or foundation, and his heart always tottereth, wavereth and doubteth, and knoweth not what it should do.

(183) Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened.

(5) Certain men say that we ought to be without will, wisdom, love, desire, knowledge, and the like. Hereby is not to be understood that there is to be no knowledge in man, and that God is not to be loved by him, nor desired and longed for, nor praised and honoured; for that were a great loss, and man were like the beasts and as the brutes that have no reason. But it meaneth that man’s knowledge should be so clear and perfect that he should acknowledge of a truth that in himself he neither hath nor can do any good thing, and that none of his knowledge, wisdom and art, his will, love and good works do come from himself, nor are of man, nor of any creature, but that all these are of the eternal God, from whom they all proceed. As Christ Himself saith, “Without Me, ye can do nothing.”8 St. Paul saith also, “What hast thou that thou hast not received?”9 As much as to say—nothing. “Now if thou didst receive it, why dost thou glory as if thou hadst not received it?” Again he saith, “Not that we are sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God.”10 Now when a man duly perceiveth these things in himself, he and the creature fall behind, and he doth not call anything his own, and the less he taketh this knowledge unto himself, the more perfect doth it become.

(2) The first step to self-knowledge is to know that thou art composed of an outward shape, called the body, and an inward entity called the heart, or soul. By "heart" I do not mean the piece of flesh situated in the left of our bodies, but that which uses all the other faculties as its instruments and servants. In truth it does not belong to the visible world, but to the invisible, and has come into this world as a traveller visits a foreign country for the sake of merchandise, and will presently return to its native land. It is the knowledge of this entity and its attributes which is the key to the knowledge of God.

(60) Therefore we have no Ability, Might, nor Understanding (in our earthly Will) to teach of the Wonders of God, we understand nothing thereof, according to our in-bred Nature; and none ought to require any Thing from our own Will, for we have nothing [in it.]

(42) For it lies not in thy unbelief [or ignorance] to hinder it; thy unbelief does not take away or make void the truth of God: but faith bloweth up the spirit of hope, and testifieth that we are God's children. The faith is generated in the flash, and wrestleth so long with God till it overcometh and gets the victory.

(1) 'When one performs all sacred duties , then one attends really on a tutor. One who does not perform his duties, does not really attend on a tutor. Only he who performs his duties, attends on his tutor. This performance of duties, however, we must desire to understand.' 'Sir, I desire to understand it.'

(9) For, of a truth, thoroughly to know oneself, is above all art, for it is the highest art. If thou knowest thyself well, thou art better and more praiseworthy before God, than if thou didst not know thyself, but didst understand the course of the heavens and of all the planets and stars, also the dispositions of all mankind, also the nature of all beasts, and, in such matters, hadst all the skill of all who are in heaven and on earth. For it is said, there came a voice from heaven, saying, “Man, know thyself.” Thus that proverb is still true, “Going out were never so good, but staying at home were much better.” Further, ye should learn that eternal blessedness lieth in one thing alone, and in nought else. And if ever man or the soul is to be made blessed, that one thing alone must be in the soul. Now some might ask, “But what is that one thing?” I answer, it is Goodness, or that which hath been made good; and yet neither this good nor that, which we can name, or perceive or show; but it is all and above all good things.

(4) When a man further considers how his various wants of food, lodging, etc., are amply supplied from the storehouse of creation, he becomes aware that God's mercy is as great as His power and wisdom, as He has Himself said, "My mercy is greater than My wrath," and according to the Prophet's saying, "God is more tender to His servants than a mother to her suckling child." Thus from his own creation man comes to know God's existence, from the wonders of his bodily frame God's power and wisdom, and from the ample provision made for his various needs God's love. In this way the knowledge of oneself becomes a key to the knowledge of God.

(1) 'When one attends on a tutor (spiritual guide), then one believes. One who does not attend on a tutor, does not believe. Only he who attends, believes. This attention on a tutor, however, we must desire to understand.' 'Sir, I desire to understand it.'

(64) Which is also the principal point most necessary for man: For when he layeth hold on true faith, then he presseth through the wrath of God, through death into life, and reigneth with God.

(135) From this God I take my knowledge, and from no other thing, neither will I know any other thing than that same God, and the same it is which makes that assurance in my spirit, that I steadfastly believe and trust in him.

(22) What, then, is this faith? They do not serve ... ... (16 lines unrecoverable) ... and you (pl.) [...] we [...] and you do not understand Christ spiritually when you say, "We believe in Christ". For this is the way Moses writes in every book. The book of the generation of Adam is written for those who are in the generation of the Law. They follow the Law and they obey it, and ... ... ( 1 line unrecoverable) ... together with the ...

(22) And where this is wanting, the art See note 31. will never be learned. The second is, a copy or ensample by which thou mayest learn. The third is to give earnest heed to the master, and watch how he worketh, and to be obedient to him in all things, and to trust him and follow him. The fourth is to put thy own hand to the work, and practise it with all industry. But where one of these four is wanting, the art will never be learned and mastered. So likewise is it with this preparation. For he who hath the first, that is, thorough diligence and constant, persevering desire towards his end, will also seek and find all that appertaineth thereunto, or is serviceable and profitable to it. But he who hath not that earnestness and diligence, love and desire, seeketh not, and therefore findeth not, and therefore remaineth ever unprepared. And therefore he never attaineth unto that end.

(2) 'He who meditates on understanding as Brahman, reaches the worlds where there is understanding and knowledge ; he is, as it were, lord and master as far as understanding reaches--he who meditates on understanding as Brahman.' 'Sir, is there something better than understanding?' 'Yes, there is something better than understanding.' 'Sir, tell it me.'

(30) Here the Learned of the Schools [or Universities] of this World must stand still, and the Scholar (born of God) must here begin to a learn concerning this Birth; for the Spirit of this World apprehends no more here, this is Foolishness to it; and though he goes very far b, yet he is but in Babel, in his own Reason.

(4) Know that (Knowledge) by long prostration, question, and service (to the master). The sages who have realised the truth will instruct you in that knowledge.