(15) You should not possess more than the use of the body requires.

Possess those things which no one can take from you.

(23) As for Possession, if the term is used comprehensively, why are not all its modes to be brought under one category? Possession, thus, would include the quantum as possessing magnitude, the quale as possessing colour; it would include fatherhood and the complementary relationships, since the father possesses the son and the son possesses the father: in short, it would include all belongings.

If, on the contrary, the category of Possession comprises only the things of the body, such as weapons and shoes, we first ask why this should be so, and why their possession produces a single category, while burning, cutting, burying or casting them out do not give another or others. If it is because these things are carried on the person, then one's mantle lying on a couch will come under a different category from that of the mantle covering the person. If the ownership of possession suffices, then clearly one must refer to the one category of Possession all objects identified by being possessed, every case in which possession can be established; the character of the possessed object will make no difference.

If however Possession is not to be predicated of Quality because Quality stands recognised as a category, nor of Quantity because the category of Quantity has been received, nor of parts because they have been assigned to the category of Substance, why should we predicate Possession of weapons, when they too are comprised in the accepted category of Substance? Shoes and weapons are clearly substances.

How, further, is "He possesses weapons," signifying as it does that the action of arming has been performed by a subject, to be regarded as an entirely simple notion, assignable to a single category?

Again, is Possession to be restricted to an animate possessor, or does it hold good even of a statue as possessing the objects above mentioned? The animate and inanimate seem to possess in different ways, and the term is perhaps equivocal. Similarly, "standing" has not the same connotation as applied to the animate and the inanimate.

Besides, how can it be reasonable for what is found only in a limited number of cases to form a distinct generic category?

(4) That body again in man is the heart within man, for in it the prânas (which are everything) rest, and do not go beyond.

(10) I am . . . within. I am . . . of natures. I am . . . of created spirits, the request of souls. I am control and the uncontrollable. I am union and dissolution. I abide and dissolve. I am below and they come up to me. I am judgment and acquittal. I am sinless, and the root of sin comes from me. I am lust outwardly, yet within me is control. I am hearing for all, and my speech is indecipherable. I am an unspeaking mute and enormous in my many words.

(5) "My blood will I take and bone will I [fashion

(90) In thy heart, in thy veins, and in thy brain, thou hast thy spirit; and all the powers which move in thy heart, in thy veins, and in thy brain, wherein thy life consisteth, signify God the Father.

(5) All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

(41) My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.

(5) All power is given unto me in heaven and in earth.

(98) Now the heart signifieth the sun, which is the beginning of life in the outward body of this world. Now, while the body stands in the mobility or life, thou canst not say that the animated or soulish birth goeth away or departeth from the heart.

(16) Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.

(23) For the fountain of all powers floweth in [or to] the heart, as it does also in man, and in the head it has its princely seat, where it seeth all, smelleth all, and feeleth all.

(9) Those persons who worship Me, meditating on their identity with Me and ever devoted to Me— to them I carry what they lack and for them I preserve what they already have.

(17) You have given these strength, hidden in the heart, and you came forth to them and from them.

(33) The whole body with all its parts signifieth heaven and earth.

(50) And if the spirit is pleased therewith, then it [the spirit] bringeth the same before its mother into the heart, and the heart, or the fountain of the heart, giveth it [the sound] to all the powers in the whole body; and then the mouth and hands lay hold on it.

(2) All manner of bodily thing is without thy soul and beneath it in nature, yea! the sun and the moon and all the stars, although they be above thy body, nevertheless yet they be beneath thy soul.

(3) These things, then, must be sung absolutely, respecting the Cause surpassing all, and we must add that It surpasses Holiness, and Lordship, and Kingdom, and most simplex Deity. For, from It, individually and collectively, were born and distributed every untarnished distinctness of every spotless purity, the whole arrangement and regulation of things existing, whilst It excludes want of harmony and want of equality, and want of symmetry, and rejoices over the well-ordered identity and rectitude, and leads round things, deemed worthy to participate in Itself. From It is all the perfect and complete possession of all. good things, every good forethought, watching and sustaining the objects of Its forethought, imparting Itself, as befits Its goodness, for deification of those who are turned to It.

(2) Take, eat; this is my body, which is given for you: this do in remembrance of me.

(107) Now here it stayeth, and qualifieth, mixeth or uniteth with the spirit of life in the heart, and is a royal seat of the spirit of the heart; for thus far the spirit of the heart's power presseth forth, and there is it approved.