(13) (Do I ask what is that path?) That way which Thou declarest to me as the path of the Good Mind, O Ahura! (is made in its parts by) the religious precepts and laws of the Saviours, wherein the well-doer thrives from (his) Righteousness . And it marks for the good a reward of which Thou art Thyself the bestower.

(3) "Say rather to the men of the world: Be calm, that ye may receive the mysteries of the Light and go on high into the Light-kingdom. "Say unto them: Be ye loving-unto-men, that ye may be worthy of the mysteries of the Light and go on high into the Light-kingdom. "Say unto them: Be ye gentle, that ye may receive the mysteries of the Light and go on high into the Light-kingdom. "Say unto them: Be ye peaceful, that ye may receive the mysteries of the Light and go on high into the Light-kingdom. "Say unto them: Be ye merciful, that ye may receive the mysteries of the Light and go on high into the Light-kingdom. "Say unto them: Give ye alms, that ye may receive the mysteries of the Light and go on high into the Light-kingdom. "Say unto them: Minister unto the poor and the sick and distressed, that ye may receive the mysteries of the Light and go on high into the Light-kingdom. "Say unto them: Be ye loving-unto-God, that ye may receive the mysteries of the Light and go on high into the Light-kingdom. "Say unto them: Be ye righteous, that ye may receive the mysteries [of the Light] and go on high into the Light-kingdom. "Say unto them: Be good, that ye may receive the mysteries [of the Light] and go on high into the Light-kingdom. "Say unto them: Renounce all, that ye may receive the mysteries of the Light and go on high into the Light-kingdom. "These are all the boundaries of the ways for those who are worthy of the mysteries of the Light.

(6) A Master called Boetius saith, “It is of sin that we do not love that which is Best.” He hath spoken the truth. That which is best should be the dearest of all things to us; and in our love of it, neither helpfulness nor unhelpfulness, advantage nor injury, gain nor loss, honour nor dishonour, praise nor blame, nor anything of the kind should be regarded; but what is in truth the noblest and best of all things, should be also the dearest of all things, and that for no other cause than that it is the noblest and best. Hereby may a man order his life within and without. His outward life: for among the creatures one is better than another, according as the Eternal Good manifesteth itself and worketh more in one than in another. Now that creature in which the Eternal Good most manifesteth itself, shineth forth, worketh, is most known and loved, is the best, and that wherein the Eternal Good is least manifested is the least good of all creatures. Therefore when we have to do with the creatures and hold converse with them, and take note of their diverse qualities, the best creatures must always be the dearest to us, and we must cleave to them, and unite ourselves to them, above all to those which we attribute to God as belonging to Him or divine, such as wisdom, truth, kindness, peace, love, justice, and the like.

(2) "Now," says Solomon, "defend wisdom, and it will exalt thee, and it will shield thee with a crown of pleasure." For when thou hast strengthened wisdom with a cope by philosophy, and with right expenditure, thou wilt preserve it unassailable by sophists. The way of truth is therefore one. But into it, as into a perennial river, streams flow from all sides. It has been therefore said by inspiration: "Hear, my son, and receive my words; that thine may be the many ways of life. For I teach thee the ways of wisdom; that the fountains fail thee not," which gush forth from the earth itself. Not only did He enumerate several ways of salvation for any one righteous man, but He added many other ways of many righteous, speaking thus: "The paths of the righteous shine like the light." The commandments and the modes of preparatory training are to be regarded as the ways and appliances of life.

(7) Of these, the wise man, ever steadfast and devoted to the One alone, is the best. For supremely dear am I to the man of wisdom, and he is dear to Me.

(6) Hereby shall we order our outward man, and all that is contrary to these virtues we must eschew and flee from. But if our inward man were to make a leap and spring into the Perfect, we should find and taste how that the Perfect is without measure, number or end, better and nobler than all which is imperfect and in part, and the Eternal above the temporal or perishable, and the fountain and source above all that floweth or can ever flow from it. Thus that which is imperfect and in part would become tasteless and be as nothing to us. Be assured of this: All that we have said must come to pass if we are to love that which is noblest, highest and best.

(9) For, of a truth, thoroughly to know oneself, is above all art, for it is the highest art. If thou knowest thyself well, thou art better and more praiseworthy before God, than if thou didst not know thyself, but didst understand the course of the heavens and of all the planets and stars, also the dispositions of all mankind, also the nature of all beasts, and, in such matters, hadst all the skill of all who are in heaven and on earth. For it is said, there came a voice from heaven, saying, “Man, know thyself.” Thus that proverb is still true, “Going out were never so good, but staying at home were much better.” Further, ye should learn that eternal blessedness lieth in one thing alone, and in nought else. And if ever man or the soul is to be made blessed, that one thing alone must be in the soul. Now some might ask, “But what is that one thing?” I answer, it is Goodness, or that which hath been made good; and yet neither this good nor that, which we can name, or perceive or show; but it is all and above all good things.

(7) "There are five sources of injury to virtue. Of these, that which aims at virtue is the chief. What is it to aim at virtue? Why a man who aims at virtue practises what he approves and condemns what he does not practise. "There are eight causes of failure, three certain elements of success. There are six sources of strength and weakness. "Beauty, a long beard, size, height, robustness, grace, courage, daring,—these eight, in which men surpass their fellows, are therefore passports to failure. "Modesty, compliance, humility,—these three are sure roads to success. "Wisdom manifests itself in the external. Courage makes itself many enemies. Charity and duty towards one's neighbour incur many reproaches. "To him who can penetrate the mystery of life, all things are revealed. He who can estimate wisdom at its true value, is wise. He who comprehends the Greater Destiny, becomes himself part of it. He who comprehends the Lesser Destiny, resigns himself to the inevitable."

(15) For in the fourth year, since there is need of time to him that is being solidly catechized, the four virtues are consecrated to God, the third alone being already joined to the fourth, the person of the Lord. And a sacrifice of praise is above holocausts: "for He," it is said, "giveth strength to get power." And if your affairs are in the sunshine of prosperity, get and keep strength, and acquire power in knowledge. For by these instances it is shown that both good things and gifts are supplied by God; and that we, becoming ministers of the divine grace, ought to sow the benefits of God, and make those who approach us noble and good; so that, as far as possible, the temperate man may make others continent, he that is manly may make them noble, he that is wise may make them intelligent, and the just may make them just.

(1) As we live through soul, it must be said that by the virtue of this we live well; just as because we see through the eyes, we see well through the virtue of these.

(10) "Be eager for the word. The first aspect of the word is faith, the second is love, the third is works, and from these comes life.

(24) And now the wisdom which we possess announces the four virtues in such a way as to show that the sources of them were communicated by the Hebrews to the Greeks. This may be learned from the following: "And if one loves justice, its toils are virtues. For temperance and prudence teach justice and fortitude; and than these there is nothing more useful in life to men."

(2) In this, no effort is ever lost and no harm is ever done. Even very little of this dharma saves a man from the Great Fear.

(3) ¶This book gives a panoramic concept of the thoughts and teachings of Jesus. And so grand and noble is the impression made upon the mind that the reader has an enhanced understanding of the purpose of this the greatest life ever lived. For mental stimulation, heartfelt comfort, and soul satisfaction, The Complete Sayings of Jesus is unique.

(18) And that inward sight likewise perceiveth what is best and noblest in all things, and loveth it in the one true Good, and only for the sake of that true Good. Behold! where there is this inward sight, the man perceiveth of a truth, that Christ’s life is the best and noblest life, and therefore the most to be preferred, and he willingly accepteth and endureth it, without a question or a complaint, whether it please or offend nature or other men, whether he like or dislike it, find it sweet or bitter and the like. And therefore wherever this Perfect and true Good is known, there also the life of Christ must be led, until the death of the body. And he who vainly thinketh otherwise is deceived, and he who saith otherwise, lieth, and in what man the life of Christ is not, of him the true Good and eternal Truth will nevermore be known.

(33) Following the path pointed out by the wise, the seeker after truth ultimately attains to the summit of wisdom's mount, and gazing down, beholds the panorama of life spread out before him. The cities of the plains are but tiny specks and the horizon on every hand is obscured by the gray haze of the Unknown. Then the soul realizes that wisdom lies in breadth of vision; that it increases in comparison to the vista. Then as man's thoughts lift him heavenward, streets are lost in cities, cities in nations, nations in continents, continents in the earth, the earth in space, and space in an infinite eternity, until at last but two things remain: the Self and the goodness of God.

(10) He who looks at a house, visits the ancestral hall, and even the latrines. Thus every point is the subjective point of view. "Let us try to formulate this subjective point of view. It originates with life, and, with knowledge as its tutor, drifts into the admission of right and wrong. But one's own standard of right is the standard, and others have to adapt themselves to it. Men will die for this. Such people look upon the useful as appertaining to wisdom, the useless as appertaining to folly; upon success in life as honourable, upon failure as dishonourable. The subjective point of view is that of the present generation, who like the cicada and the young dove see things only from their own standpoint. "If a man treads upon a stranger's toe in the market-place, he apologises on the score of hurry. If an elder brother does this, he is quit with an exclamation of sympathy. And if a parent does so, nothing whatever is done. "Therefore it has been said, 'Perfect politeness is not artificial; perfect duty to one's neighbour is not a matter of calculation; perfect wisdom takes no thought; perfect charity recognises no ties; perfect trust requires no pledges.' "Discard the stimuli of purpose. Free the mind from disturbances. Get rid of entanglements to virtue. Pierce the obstructions to Tao. "Honours, wealth, distinction, power, fame, gain,—these six stimulate purpose. "Mien, carriage, beauty, arguments, influence, opinions,—these six disturb the mind. "Hate, ambition, joy, anger, sorrow, pleasure,—these six are entanglements to virtue. "Rejecting, adopting, receiving, giving, knowledge, ability,—these six are obstructions to Tao.

(23) For by the service of what is best and most exalted, which is characterized by unity, it renders the Gnostic at once friend and son, having in truth grown "a perfect man, up to the measure of full stature."

(23) this were a good path to that which is Best, and a noble and blessed preparation for the farthest goal which a man may reach in this present time. This is the lovely life of Christ, for He walked in the aforesaid paths perfectly and wholly unto the end of His bodily life on earth. Therefore there is no other and better way or preparation to the joyful life of Jesus Christ, than this same course, and to exercise oneself therein, as much as may be. And of what belongeth thereunto we have already said somewhat; nay, all that we have here or elsewhere said and written, is but a way or means to that end. But what the end is, knoweth no man to declare. But let him who would know it, follow my counsel and take the right path thereunto, which is the humble life of Jesus Christ; let him strive after that with unwearied perseverance, and so, without doubt, he shall come to that end which endureth for ever. “For he that endureth to the end shall be saved.”30

(12) The essence of morality is inwardness, the intensity of will from which it springs, and the nobleness of the aim for which it is practiced. When a good work is done by a man, he is free of it, and through that freedom is liker and nearer to his Original than he was before.