(47) But that in some things I write otherwise than they, I do it not out of selfwill or conceit and supposition, doubting whether it be so or no. I dare not make any doubt herein, neither can any man instruct me herein.

(38) If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.

(6) You should completely dispel, O Krishna, this doubt of mine; for no one but You can destroy such a doubt.

(1) The most of men have a disposition unstable and heedless, like the nature of storms. "Want of faith has done many good things, and faith evil things." And Epicharmus says, "Don't forget to exercise incredulity; for it is the sinews of the soul." Now, to disbelieve truth brings death, as to believe, life; and again, to believe the lie and to disbelieve the truth hutries to destruction.

(14) The only wisdom, therefore, is the God-taught wisdom we possess; on which depend all the sources of wisdom, which make conjectures at the truth.

(7) But this much is enough, since it is impossible for anyone to dispute the nature of the words I have just spoken about the blessed, imperishable, true God. Now, if anyone wants to believe the words set down (here), let him go from what is hidden to the end of what is visible, and this Thought will instruct him how faith in those things that are not visible was found in what is visible. This is a principle of knowledge.

(15) Endeavour not to conceal your errors by words, but to remedy them by reproofs. Pythagoras. Stob. p. 146.

It is not so difficult to err, as not to reprove him who errs. Pythagoras. Stob. p. 147.

(4) But it is not doubting in reference to God, but believing, that is the foundation of knowledge. But Christ is both the foundation and the superstructure, by whom are both the beginning and the ends. And the extreme points, the beginning and the end - I mean faith and love - are not taught.

(67) And herein lies the whole Christian doctrine: He that teacheth otherwise does not know what he teacheth, for his doctrine has no foot, ground or foundation, and his heart always tottereth, wavereth and doubteth, and knoweth not what it should do.

(19) Be rather delighted with those that reprove, than with those that flatter you; but avoid flatterers, as worse than enemies. Pythagoras. Stob. p. 149.

(3) Let there be no estoppel against me through evidence, let no hindrance be made to me by the divine Circle; fall thou not against me in presence of him who is at the Balance

(64) If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.

(2) For, being unable either to believe in all views, on account of their conflicting nature; or to disbelieve all, because that which says that all are untrustworthy is included in the number of those that are so; or to believe some and disbelieve others on account of the equipoise, we are led to scepticism.

(3) But among the principal causes of scepticism is the instability of the mind, which is productive of dissent. And dissent is the proximate cause of doubt.

(4) But the ignorant man, the faithless man, the doubting man goes to destruction. For the doubting self, there is no happiness either in this world or the next.

(9) For to cheat one's self of the truth is bad; but to speak the truth, and to hold as our opinions positive realities, is good.

(28) Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?

(33) Of Skepticism as propounded by Pyrrho of Elis (365-275 B.C.) and by Timon, Sextus Empiricus said that those who seek must find or deny they have found or can find, or persevere in the inquiry. Those who suppose they have found truth are called Dogmatists; those who think it incomprehensible are the Academics; those who still seek are the Skeptics. The attitude of Skepticism towards the knowable is summed up by Sextus Empiricus in the following words: "But the chief ground of Skepticism is that to every reason there is an opposite reason equivalent, which makes us forbear to dogmatize." The Skeptics were strongly opposed to the Dogmatists and were agnostic in that they held the accepted theories regarding Deity to be self-contradictory and undemonstrable. "How," asked the Skeptic, "can we have indubitate knowledge of God, knowing not His substance, form or place; for, while philosophers disagree irreconcilably on these points, their conclusions cannot be considered as undoubtedly true?" Since absolute knowledge was considered unattainable, the Skeptics declared the end of their discipline to be: "In opinionatives, indisturbance; in impulsives, moderation; and in disquietives, suspension."

(3) The wrong assertions that I have uttered, and the wrong resistance which I have offered: let them not be imputed to me

(41) Verily, verily, I say unto you, if a man keep my saying, he shall never see death.