(2) Therefore, O Man! consider thyself here in this World, in which thou standest in the Birth, thou art sown as a Seed or Grain, and a Tree grows out of thee; therefore now see in what Ground thou standest, that thou mayest be found to be Timber for the great Building of God in his Love, and not for a Threshold [or Footstool] to be trodden under-foot, or that is fit for nothing but for the Fire, whereof nothing will remain but Dust and Ashes.

(1) AND on the same manner, where another man would bid thee gather thy powers and thy wits wholly within thyself, and worship God there—although he say full well and full truly, yea! and no man trulier, an he be well conceived—yet for fear of deceit and bodily conceiving of his words, me list not bid thee do so. But thus will I bid thee. Look on nowise that thou be within thyself. And shortly, without thyself will I not that thou be, nor yet above, nor behind, nor on one side, nor on other.

(15) Where is now thy Authority, thy Honour, thy Riches, thy Pomp and Bravery, thy Power, wherewith thou hast terrified the Needy, and hast made the Right bow and bend to thy Will? Behold, it is all in Substance, and stands before thee; the Oppressed read thy Lesson to thee; all that was rightly spoken [by thee] in this World, is there recalled again, and thou abidest (in thy Unrighteousness) in Falshood; all Lying and Deceit stand manifest in the Substance, all thy Words stand in the Tincture in the Substance of Eternity before thee, and are thy Looking-glass; they will be thy eternal gnawing Whelps, and the Book of thy Comfort and Trust. Therefore do but think what thou wilt do; wilt thou not then curse and judge thyself?

(32) Therefore, O Man! consider what thou hast received with thy bestial Body, to eat and to drink of Evil and Good, which God did forbid. Look here into the Ground of the Essences, and say not with Reason; It was merely for Disobedience, which God was so very angry at, that his Anger could not be quenched. Thou art deceived, for if the clear Deity was angry, it would not have become Man for thy Sake to help thee; look but upon the

(23) You are in you, you are before you, and after you none have come to act.

(34) Behold, thou Child of Man, if thou wilt easily draw near to this Knowledge, take but thy Mind before thee, and consider it, and therein thou wilt find all. You know, that out of it proceeds Joy and Sorrow, Laughter and Weeping, Hope and Doubting, Wrath and Love, Lust to a Thing, and Hate of the Thing: You find therein Wrath and Malice, also Love, Meekness, and Well-doing.

(51) Esteem not yourself mere sugar-cane, but real sugar. This outward 'you' is foreign to your real ' you;' Cling to your real self, quit this dual self. Your last self attains to your first (real) self Your real self lies hid beneath your outward self, For 'I am the servant of him who looks into himself.' " "What a youth sees only when reflected in a glass, But we disobeyed the advice of our father, We made light of the king's exhortations, Now we have all fallen into the ditch,

(110) Inasmuch as thou art acquainted with the Master of all; Be a man, and not another man's beast of burden! Follow thine own way and lose not thy head!" In one 'twas said, "All we see is One. Whoever says 'tis two is suffering from double vision." In one 'twas said, "A hundred are even as one." Each scroll had its contrary piece of rhetoric, In form and substance utterly opposed to it; This contrary to that, from first to last,

(40) Do not behold thyself, thou blind Mind, and consider thyself, where is thy angelical Form in thee? Why art thou so angry, stern, [fierce, froward,] and malicious? Wherefore dost thou elevate thyself still in thy Wickedness, in Pride, in Might [or Authority,] and Pomp, and boasteth thyself for a brave and potent Beast? What is it that thou dost? Wherefore hast thou High and Low. let the Spirit of this World into thee, which seduces thee (as it lists) into High-mindedness, into [proud] Stoutness, into P Potency and Pomp, into Covetousness and Lying, into Falshood and Treachery, as also into Sickness and Corruption, [or Frailty?]

(21) Now behold, O Man, how thou art both earthly and also heavenly, as [it were] mixt in one [only] Person, and thou bearest the earthly, and also the heavenly Image, in one [only] person; and thou art also the fierce [wrathful Property or] Source, and thou bearest the hellish Image, which springs in the Anger of God, out of the Source of the Eternity; thus is thy Mind, and the Mind holds the Balance, and the Senses put [Weight] into the Scales.

(9) Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all things, and nothing can hide itself from Thee.

(111) They say, "What is this thou ridest on, O master?" He says, "True, 'tis a steed; but where is mine?" They say, "Look to thyself, O rider; thy steed is there." The real Soul is lost to view, and seems far off; Thou art like a pitcher with full belly but dry lip; How canst thou ever see red, green, and scarlet Unless thou seest the light first of all? When thy sight is dazzled by colors, But when night veils those colors from thee, As there is no seeing outward colors without light,

(20) Behold what power, what swiftness, thou dost have! And canst thou do all of these things, and God not [do them]? Then, in this way know God; as having all things in Himself as thoughts, the whole Cosmos itself. If, then, thou dost not make thyself like unto God, thou canst not know Him. For like is knowable unto like [alone]. Make, [then,] thyself to grow to the same stature as the Greatness which transcends all measure; leap forth from every body; transcend all time; become Eternity ; and [thus] shalt thou know God. Conceiving nothing is impossible unto thyself, think thyself deathless and able to know all - all arts, all sciences, the way of every life. Become more lofty than all height, and lower than all depth. Collect into thyself all senses of [all] creatures - of fire, [and] water, dry and moist. Think that thou art at the same time in every place - in earth, in sea, in sky; not yet begotten, in the womb, young, old, [and] dead, in after-death conditions. And if thou knowest all these things at once - times, places, doings, qualities, and quantities; thou canst know God.

(1) 'Look at your Self in a pan of water, and whatever you do not understand of your Self , come and tell me.' They looked in the water-pan. Then Pragâpati said to them: 'What do you see?' They said: 'We both see the self thus altogether, a picture even to the very hairs and nails.'

(63) Therefore, O Child of Man, consider what thou art in this Time; esteem not so slightly or poorly of thyself, but consider that you remain in Paradise, and put not out the divine Light in you; or else you must hereafter remain in the Original of the Source of Anger or Wrath in the Valley of Darkness; and your noble Image out of God will be turned into a Serpent and Dragon.

(42) All men who are aware of their ignorance tuck up the flap of their garment and say earnestly: 'O thou who art not seen although thou makest us to know thee, everyone is thou and no other than thou is manifested. The soul is hidden in the body, and thou art hidden in the soul. O thou who art hidden in that which is hidden, thou art more than all. All see themselves in thee and they see thee in everything. Since thy dwelling is surrounded by guards and sentinels how can we come near to thy presence? Neither mind nor reason can have access to thy essence, and no one knows thy attributes. Because thou art eternal and perfect thou art always confounding the wise. What can we say more, since thou art not to be described!'