Search

(97) The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.

(417) Him I call indeed a Brâhmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage.

(37) Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mâra (the tempter).

(10) The majority of people are more or less the slaves of heredity, environment, etc., and manifest very little Freedom. They are swayed by the opinions, customs and thoughts of the outside world, and also by their emotions, feelings, moods, etc. They manifest no Mastery, worthy of the name. They indignantly repudiate this assertion, saying, "Why, I certainly am free to act and do as I please--I do just what I want to do," but they fail to explain whence arise the "want to" and "as I please." What makes them "want to" do one thing in preference to another; what makes them "please" to do this, and not do that? Is there no "because" to their "pleasing" and "Wanting"? The Master can change these "pleases" and "wants" into others at the opposite end of the mental pole. He is able to "Will to will," instead of to will because some feeling, mood, emotion, or environmental suggestion arouses a tendency or desire within him so to do.

(18) He whose reason is not attached anywhere, whose self is subdued, from whom desire has fled, he by renunciation attains the supreme state of freedom from action.

(16) Such an one is wholly a son, an holy man, passionless, gnostic, perfect, formed by the teaching of the Lord; in order that in deed, in word, and in spirit itself, being brought close to the Lord, he may receive the mansion that is due to him who has reached manhood thus.

(25) He thoroughly knows the coming and going of all beings; he is ever emancipated in all things; stainless in the world as a lotus; walks the path of tranquillity, comprehending the nature of things;

(5) He should be known as a perpetual renouncer who neither hates nor desires: for, free from the pairs of opposites, O mighty-armed, he is easily set free from bondage.

(89) Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.

(4) Free from desire, with the mind and the self controlled, having relinquished all possessions, doing mere bodily action, he incurs no sin.

(397) Him I call indeed a Brâhmana who has cut all fetters, who never trembles, is independent and unshackled.

(57) Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mâra, the tempter, never finds the way.

(351) He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body.

(412) Him I call indeed a Brâhmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity.

(4) Of the man whose attachment is gone, who is liberated, whose mind is established in knowledge, who acts for the sake of sacrifice, — his whole action melts away.

(402) Him I call indeed a Brâhmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled.

(12) He who is free from wants, who is pure, clever, unconcerned, untroubled, renouncing all undertakings, he who is (thus) devoted to Me is dear to Me.

(263) He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.

(7) "The determination to retire, to renounce the world,—such alas! is not the fruit of perfect wisdom or immaculate virtue. From cataclysms ahead, these do not turn back; nor do they heed the approach of devouring flame. Although there are class distinctions of high and low, these are but for a time, and under the changed conditions of a new sphere are unknown. "Wherefore it has been said, 'The perfect man leaves no trace behind.' "For instance, to glorify the past and to condemn the present has always been the way of the scholar. Yet if Hsi Wei Shih and individuals of that class were caused to re-appear in the present day, which of them but would accommodate himself to the age? "Only the perfect man can transcend the limits of the human and yet not withdraw from the world, live in accord with mankind and yet suffer no injury himself. Of the world's teachings he learns nothing. He has that within which makes him independent of others. "If the eye is unobstructed, the result is sight. If the ear is unobstructed the result is hearing. If the nose is unobstructed, the result is sense of smell. If the mouth is unobstructed, the result is sense of taste. If the mind is unobstructed, the result is wisdom. If wisdom is unobstructed, the result is Tê. " Tao may not be obstructed. To obstruct is to strangle. This affects the base, and all evils spring into life. "All sentient beings depend upon breath. If this does not reach them in sufficient quantity, it is not the fault of God. God supplies it day and night without cease, but man stops the passage.

(15) Since he, first conquering the Evil One under the Bodhi tree, obtained the ambrosia of tranquillity and reached the path of supreme enlightenment, he has entirely ceased to have [selfish] will and its activities. And yet he is capable of repressing all the heresies which oppose him.