(17) And purity is "to think holy thoughts." "Except ye become as these little children, ye shall not enter," it is said, "into the kingdom of heaven."

(4) The Tao of the pure and simple consists in preserving spirituality. He who preserves his spirituality and loses it not, becomes one with that spirituality. And through that unity the spirit operates freely, and comes into due relationship with God. A vulgar saying has it, "The masses value money; honest men, fame; virtuous men, resolution; and Sages, the soul." Thus, the pure is that in which there is nothing mixed; the simple is that which implies no injury to the spirituality. And he who can keep the pure and simple within himself,—he is a divine man.

(4) Thou art pure, thou art pure, thy forepart is purified, thy hindpart is cleansed with bet and natron, and cooled with incense

(3) Wherefore it has been said, "Sorrow and happiness are the heresies of virtue; joy and anger lead astray from Tao; love and hate cause the loss of virtue. The heart unconscious of sorrow and happiness,—that is perfect virtue. One, without change,—that is perfect repose. Without any obstruction,—that is the perfection of the unconditioned. Holding no relations with the external world,—that is perfection of the negative state. Without blemish of any kind,—that is the perfection of purity." Wherefore it has been said, "If the body toils without rest, it dies. If the mind is employed without ceasing, it becomes wearied; and being wearied, its power is gone." Pure water is by nature clear. If untouched, it is smooth. If dammed, it will not flow, neither will it be clear. It is an emblem of the virtue of God. Wherefore it has been said, "Pure, without admixture; uniform, without change; negative, without action; moved, only at the will of God;—such would be the spirituality nourished according to Tao." Those who possess blades from Kan or Yüeh, keep them carefully in their scabbards, and do not venture to use them. For they are precious in the extreme. The spirit spreads forth on all sides: there is no point to which it does not reach, attaining heaven above, embracing earth beneath. Influencing all creation, its form cannot be portrayed. Its name is then Of-God.

(26) Each one is pure, who s conscious of no sin."

(2) The pure men of old did not know what it was to love life or to hate death. They did not rejoice in birth, nor strive to put off dissolution. Quickly come, and quickly go;—no more. They did not forget whence it was they had sprung, neither did they seek to hasten their return thither. Cheerfully they played their allotted parts, waiting patiently for the end. This is what is called not to lead the heart astray from Tao, nor to let the human seek to supplement the divine. And this is what is meant by a pure man. Such men are in mind absolutely free; in demeanour, grave; in expression, cheerful. If it is freezing cold, it seems to them like autumn; if blazing hot, like spring. Their passions occur like the four seasons. They are in harmony with all creation, and none know the limit thereof. And so it is that a perfect man can destroy a kingdom and yet not lose the hearts of the people, while the benefits he hands down to ten thousand generations do not proceed from love of his fellow-man. He who delights in man, is himself not a perfect man. His affection is not true charity. Depending upon opportunity, he has not true worth. He who is not conversant with both good and evil is not a superior man. He who disregards his reputation is not what a man should be. He who is not absolutely oblivious of his own existence can never be a ruler of men.

(1) Thine own intellect, which is now voidness, yet not to be regarded as of the voidness of nothingness, but as being the intellect itself, unobstructed, shining, thrilling, and blissful, is the very consciousness, the All-good Buddha.

(13) I am pure, thou art pure. I have purified thyself for thee, in thy festival, I have dressed geese for thee on thy altar, for thy soul, for thy Form and for the gods and goddesses who follow thee

(254) There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathâgatas (the Buddhas) are free from vanity.

(10) And since there are two paths of reaching the perfection of salvation, works and knowledge, He called the "pure in heart blessed, for they shall see God." And if we really look to the truth of the matter, knowledge is the purification of the leading faculty of the soul, and is a good activity. Some things accordingly are good in themselves, and others by participation in what is good, as we say good actions are good. But without things intermediate which hold the place of material, neither good nor bad actions are constituted, such I mean as life, and health, and other necessary things or circumstantials. Pure then as respects corporeal lusts, and pure in respect of holy thoughts, he means those are, who attain to the knowledge of God, when the chief faculty of the soul has nothing spurious to stand in the way of its power. When, therefore, he who partakes gnostically of this holy quality devotes himself to contemplation, communing in purity with the divine, he enters more nearly into the state of impassible identity, so as no longer to have science and possess knowledge, but to be science and knowledge.

(7) So it is said that we ought to go washed to sacrifices and prayers, clean and bright; and that this external adornment and purification are practised for a sign. Now purity is to think holy thoughts. Further, there is the image of baptism, which also was handed down to the poets from Moses as follows: "And she having drawn water, and wearing on her body clean clothes."

(9) In the highest golden sheath there is the Brahman without passions and without parts. That is pure, that is the light of lights, that is it which they know who know the Self.

(34) Pure spiritual life is, therefore, the inverse resolution of the potencies of Nature, which have emptied themselves of their value for the Spiritual man; or it is the return of the power of pure Consciousness to its essential form.

(58) As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.

(1) 'Reflection (dhyâna) is better than consideration. The earth reflects, as it were, and thus does the sky, the heaven, the water, the mountains, gods and men. Therefore those who among men obtain greatness here on earth, seem to have obtained a part of the object of reflection (because they show a certain repose of manner). Thus while small and vulgar people are always quarrelling, abusive, and slandering, great men seem to have obtained a part of the reward of reflection. Meditate on reflection.

(141) Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, not sitting motionless, can purify a mortal who has not overcome desires.

(452) 841 To say: O N., stand up, that thou mayest be pure, that thy ka may be pure. 841 Horus purifies thee in b.w. 842 Thy purification is the purification of Shu, thy purification is the purification of Tefnut, 842 thy purification is the purification of the four spirits of the houses, 842 C. when they rejoice in Buto because thou art pure. 842 Thy mother Nut purifies thee, the great protectress, she protects thee. 843 "Take to thee thy head; thy bones are united for thee," says Geb. 843 "Effaced be the evil which is with N., destroyed shall be the evil which is with him," says Atum. 22. A MISCELLANEOUS GROUP,

(27) For instance, the tragedy says: Menelaus. "What disease, Orestes, is destroying thee?" Orestes. "Conscience. For horrid deeds I know I've done." For in reality there is no other purity but abstinence from sins. Excellently then Epicharmus says: "If a pure mind thou hast, In thy whole body thou art pure." Now also we say that it is requisite to purify the soul from corrupt and bad doctrines by right reason; and so thereafter to the recollection of the principal heads of doctrine. Since also before the communication of the mysteries they think it right to apply certain purifications to those who are to be initiated; so it is requisite for men to abandon impious opinion, and thus turn to the true tradition.

(277) 'All created things perish,' he who knows and sees this becomes passive in pain; this is the way to purity.

(10) Be not attracted towards the dull blue light of the brute-world; be not weak. If thou art attracted, thou wilt fall into the brute -world, wherein stupidity predominates, and suffer the illimitable miseries of slavery and dumbness and stupidness; and it will be a very long time ere thou canst get out. Be not attracted towards it. Put thy faith in the bright, dazzling, five-coloured radiance. Direct thy mind one- pointedly towards the deities, the Knowledge-Holding Conquerors. Think, one-pointedly, thus: 'These Knowledge-Holding Deities, the Heroes, and the DdkinTs have come from the holy paradise realms to receive me; I supplicate them all: up to this day, although the Five Orders of the Buddhas of the Three Times have all exerted the rays of their grace and compassion, yet have I not been rescued by them. Alas, for a being like me! May the Knowledge-Holding Deities not let me go downwards further than this, but hold me with the hook of their compassion, and lead me to the holy paradises.'