(60) Then Ea, who knoweth all that [is], went up and he beheld their muttering

(117) ["Not that they apprehend and behold it, but they have a kind of knowledge thereof in the Centre."]

(56) "[But Tiamat hath exalted Kin]gu, and where is one who can oppose her?"

(19) "So I tell you: Be filled and leave no space in you empty, or he who is coming will mock you."

(4) Verily, while he does not there hear, he is verily hearing, though he does not hear (what is [usually] to be heard) 1; for there is no cessation of the hearing of a hearer, because of his imperishability [as a hearer]. It is not, however, a second thing, other than himself and separate, which he may hear.

(6) Then said Silaka Sâlâvatya to Kaikitâyana Dâlbhya: 'O Dâlbhya, thy Sâman is not firmly established. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.'

(4) Then said Maitreyl: 'Herein, indeed, you have caused me, Sir, to arrive at the extreme of bewilderment. Verily, I understand It [i. e. this Atmaii\ not/ Then said he: 'Lo, verily, I speak not bewilderment. Imperishable, lo, verily, is this Soul, and of indestructible quality.

(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

(33) As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.

(7) 'When I said, I turn to Svah, what I said is, I turn to the Rig-veda, Yagur-veda, and Sâma-veda. That is what I said, yea, that is what I said.'

(1) He saith: Heart [41] mine to me, in the place of Hearts! Whole Heart [42] mine to me, in the place of Whole Hearts!

(4) Verily, while he does not there think, he is verily think- ing, though he does not think (what is [usually] to be thought) -; for there is no cessation of the thinking of a thinker, because of his imperishability [as a thinker]. It is not, however, a second thing, other than himself and separate, of which he may think.

(4) Verily, while he does not there see [with the eyes], he is verily seeing, though he does not see (what is [usually] to be seen) l; for there is no cessation of the seeing of a seer, because of his imperishability [as a seer]. It is not, however, a second thing, other than himself and separate, that he may see.

(3) Then Silaka Sâlâvatya said to Kaikitâyana Dâlbhya: 'Let me ask you.' 'Ask,' he replied.

(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.

(12) "This is also how you can acquire the kingdom of heaven for yourselves. Unless you acquire it through knowledge, you will not be able to find it."

(6) Verily, he who knows the most excellent becomes the most excellent of his own [people]. Speech, verily, is the most excellent. He who knows this becomes the most excellent of his own [people] and even of those of whom he wishes so to become.

(8) "Trismegistos, don't let my soul be deprived of the great, divine vision. Everything is possible for you as master of the universe."