(41) To the pure of heart come also a quiet spirit, one-pointed thought, the victory over sensuality, and fitness to behold the Soul.

(2) What people call sacrifice (sattrâyana), that is really abstinence, for by abstinence he obtains from the Sat (the true), the safety (trâna) of the Self. What people call the vow of silence (mauna), that is really abstinence, for he who by abstinence has found out the Self, meditates (manute).

(47) When pure perception without judicial action of the mind is reached, there follows the gracious peace of the inner self.

(142) He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brâhmana, an ascetic (sramana), a friar (bhikshu).

(5) By truthfulness, indeed, by penance, right knowledge, and abstinence must that Self be gained; the Self whom spotless anchorites gain is pure, and like a light within the body.

(50) By absence of all self-indulgence at this point, when the seeds of bondage to sorrow are destroyed, pure spiritual being is attained.

(378) The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet.

(35) It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.

(32) The Rules are these: purity, serenity fervent aspiration, spiritual reading, and per feet obedience to the Master.

(362) He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.

(32) The firm mind is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, beings who are endowed with virtues will be born in that land.

(386) He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brâhmana.

(96) His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.

(6) In all this there is no sin- there is only matter of discipline- but our concern is not merely to be sinless but to be God.

As long as there is any such involuntary action, the nature is twofold, God and Demi-God, or rather God in association with a nature of a lower power: when all the involuntary is suppressed, there is God unmingled, a Divine Being of those that follow upon The First.

For, at this height, the man is the very being that came from the Supreme. The primal excellence restored, the essential man is There: entering this sphere, he has associated himself with the reasoning phase of his nature and this he will lead up into likeness with his highest self, as far as earthly mind is capable, so that if possible it shall never be inclined to, and at the least never adopt, any course displeasing to its overlord.

What form, then, does virtue take in one so lofty?

It appears as Wisdom, which consists in the contemplation of all that exists in the Intellectual-Principle, and as the immediate presence of the Intellectual-Principle itself.

And each of these has two modes or aspects: there is Wisdom as it is in the Intellectual-Principle and as in the Soul; and there is the Intellectual-Principle as it is present to itself and as it is present to the Soul: this gives what in the Soul is Virtue, in the Supreme not Virtue.

In the Supreme, then, what is it?

Its proper Act and Its Essence.

That Act and Essence of the Supreme, manifested in a new form, constitute the virtue of this sphere. For the Supreme is not self-existent justice, or the Absolute of any defined virtue: it is, so to speak, an exemplar, the source of what in the soul becomes virtue: for virtue is dependent, seated in something not itself; the Supreme is self-standing, independent.

But taking Rectitude to be the due ordering of faculty, does it not always imply the existence of diverse parts?

No: There is a Rectitude of Diversity appropriate to what has parts, but there is another, not less Rectitude than the former though it resides in a Unity. And the authentic Absolute-Rectitude is the Act of a Unity upon itself, of a Unity in which there is no this and that and the other.

On this principle, the supreme Rectitude of the Soul is that it direct its Act towards the Intellectual-Principle: its Restraint (Sophrosyne) is its inward bending towards the Intellectual-Principle; its Fortitude is its being impassive in the likeness of That towards which its gaze is set, Whose nature comports an impassivity which the Soul acquires by virtue and must acquire if it is not to be at the mercy of every state arising in its less noble companion.

(11) 'This, the firm holding back of the senses, is what is called Yoga. He must be free from thoughtlessness then, for Yoga comes and goes.'