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Purity means freedom from soil or mixture. The divine Purity is that in which there is no mixture of the turbid ignorant movements of the lower nature. Ordinarily purity is used to mean (in the common language) freedom from vital passion and impulse. <ref> http://incarnateword.in/cwsa/29/purity#p14 </ref>

This is purity, to accept no other influence but only the influence of the Divine. <ref> http://incarnateword.in/cwm/14/purity#p2 </ref>

Sri Aurobindo does not use the word purity in the ordinary moral sense. For him, "purity" means "exclusively under the influence of the Divine", expressing only the Divine. <ref> http://incarnateword.in/cwm/10/aphorism-282#p2 </ref>

To be pure, what does it mean? One is truly perfectly pure only when the whole being, in all its elements and all its movements, adheres fully, exclusively, to the divine Will. This indeed is total purity. It does not depend on any moral or social law, any mental convention of any kind. It depends exclusively on this: when all the elements and all the movements of the being adhere exclusively and totally to the divine Will. <ref> http://incarnateword.in/cwm/06/22-december-1954#p18 </ref>

And yet for the sake of completeness it should be added that because man is a mental being, he must necessarily in the course of his evolution leave behind this unconscious and spontaneous purity, which is very similar to the purity of the animal, and after passing through an unavoidable period of mental perversion and impurity, rise beyond the mind into the higher and luminous purity of the divine consciousness. <ref> http://incarnateword.in/cwm/10/aphorism-30#p6 </ref>

Purity or impurity depends upon the consciousness; in the divine consciousness everything is pure, in the ignorance everything is subject to impurity, not the body only or part of the body, but mind and vital and all. Only the self and the psychic being remain always pure. <ref>http://incarnateword.in/cwsa/29/purity#p16</ref>

Whatever may be the past, whatever may be the faults committed, whatever the ignorance in which one might have lived, one carries deep within oneself the supreme purity which can translate itself into a wonderful realisation. <ref>http://incarnateword.in/cwm/03/the-flowers#p20</ref>

'''Perfect Purity'''

If one lives only for the Divine and by the Divine, there follows a perfect purity. <ref>http://incarnateword.in/cwm/14/purity#p5</ref>

Perfect purity is to be, to be ever more and more, in a self-perfecting becoming. One must never pretend that one is: one must be, spontaneously. <ref> http://incarnateword.in/cwm/09/12-june-1957#p11 </ref>

Purity is perfect sincerity and one cannot have it unless the being is entirely consecrated to the Divine. <ref> http://incarnateword.in/cwm/14/purity#p6</ref>

On earth, true purity is to think as the Divine thinks, to will as the Divine wills, to feel as the Divine feels. <ref> http://incarnateword.in/cwm/14/purity#p3 </ref>

== How Purity is Different from ==

For example, if you take your stand on a moral viewpoint—which is itself altogether wrong from the spiritual point of view—there are people who apparently lead an altogether perfectly moral life, who conform to all the social laws, all the customs, the moral conventions, and who are a mass of impurity—from the spiritual point of view these beings are profoundly impure. On the other hand there are some poor people who do things... who are born, for instance, with a sense of freedom, and do things which are not considered very respectable from the social or moral point of view, and who can be in a state of inner aspiration and inner sincerity which makes them infinitely purer than the others. This is one of the big difficulties. As soon as one speaks of these things, there arises the deformation produced in the consciousness by all the social and moral conventions. As soon as you speak of purity, a moral monument comes in front of you which completely falsifies your notion. And note that it is infinitely easier to be moral from the social point of view than to be moral from the spiritual point of view. To be moral from the social viewpoint one has only to pay good attention to do nothing which is not approved of by others; this may be somewhat difficult, but still it is not impossible; and one may be, as I said, a monument of insincerity and impurity while doing this; whereas to be pure from the spiritual point of view means a vigilance, a consciousness, a sincerity that stand all tests. <ref>http://incarnateword.in/cwm/06/22-december-1954#p20</ref>

=== Ascetic Purity ===

Once and for all it swept away not only all the ordinary notions of morality, but everything that is considered here in India as necessary for the spiritual life. From this point of view it was very instructive First of all this kind of so-called ascetic purity. Ascetic purity is simply the rejection of all vital movements; instead of taking up these movements and turning them towards the Divine, that is to say, instead of seeing the supreme Presence in them and letting the Supreme act freely on them, you tell Him, "No, that is not your concern." He is not allowed to interfere with them. <ref>http://incarnateword.in/cwm/10/aphorism-69#p8</ref>

Purity must be our aim, but not the purity of a void or of a bleak and rigid coldness. <ref>http://incarnateword.in/cwsa/23/the-master-of-the-work#p7</ref>

=== Transformation ===

Purification of the nature by the "influence" of the Spirit is not what I mean by transformation; purification is only part of a psychic change or a psycho-spiritual change—the word besides has many senses and is very often given a moral or ethical meaning which is foreign to my purpose. What I mean by the spiritual transformation is something dynamic (not merely liberation of the self, or realisation of the One which can very well be attained without any descent). It is a putting on of the spiritual consciousness dynamic as well as static in every part of the being down to the subconscient. That cannot be done by the influence of the Self leaving the consciousness fundamentally as it is with only purification, enlightenment of the mind and heart and quiescence of the vital. It means a bringing down of Divine Consciousness static and dynamic into all these parts and the entire replacement of the present consciousness by that. <ref>http://incarnateword.in/cwsa/29/transformation-in-the-integral-yoga#p13</ref>

== Purity in Instruments ==

Mental purity: a mirror which does not distort. <ref>http://incarnateword.in/cwm/14/purity#p11</ref>

Perfect mental purity: a spotless mirror constantly turned towards the Divine. <ref> http://incarnateword.in/cwm/14/purity#p12 </ref>

Integral mental purity: silent, attentive, receptive, concentrated on the Divine―this is the path to purity. <ref> http://incarnateword.in/cwm/14/purity#p13 </ref>

=== Vital Purity ===

Vital purity: it begins with the abolition of desire. <ref> http://incarnateword.in/cwm/14/purity#p14 </ref>

It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source of noxious activities. Their purification, not their destruction,—their transformation, control and utilisation is the aim in view with which they have been created and developed in us. <ref>http://incarnateword.in/cwsa/23/the-three-steps-of-nature#p6</ref>

The purification of the vital takes a long time because until all the parts are free, none is quite free and because they use a multitude of movements which have to be changed or enlightened,—and moreover there is a great habit of persistence and resistance in the habitual movements of the nature. One therefore easily thinks that one has made no progress, but all sincere and sustained effort of purification has its result and after a time the progress made will become evident. <ref>http://incarnateword.in/cwsa/31/wrong-movements-of-the-vital#p31</ref>

=== Purity in Cells ===

Light in the cells: the first step towards purity in the cells. <ref>http://incarnateword.in/cwm/14/the-body-the-physical#p19</ref>

Purity in the cells cannot be obtained except through conquest of desires; it is the true condition for good health. <ref>http://incarnateword.in/cwm/14/the-body-the-physical#p20</ref>

== Integral Purity ==

*Integral purity: the whole being is purified of the ego. <ref>http://incarnateword.in/cwm/14/purity#p9</ref>

*Power of integral purity: the power to accept nothing but the divine influence. <ref>http://incarnateword.in/cwm/14/purity#p10</ref>

*The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. An integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga. <ref>http://incarnateword.in/cwsa/23/the-synthesis-of-the-systems#p19</ref>

== Divine Purity ==

The Divine Purity is a more wide and all-embracing experience than the psychic. <ref>http://incarnateword.in/cwsa/29/purity#p15</ref>

Divine purity: it is happy just to be, in all simplicity. <ref>http://incarnateword.in/cwm/14/purity#p16</ref>

For it should be said, surely, that purity as conceived on earth has nothing to do with divine purity. At the best it is an approximation. <ref>http://incarnateword.in/cwm/06/14-april-1954#p19</ref>

It is like the word "purity"; one could hold forth interminably on the difference between divine purity and what people call purity. The divine purity, at the lowest, allows no influence other than the divine influence—at the lowest. But that is already very much distorted; the divine purity means that there is only the Divine, nothing else—it is perfectly pure, there is only the Divine, there is nothing other than Him. <ref>http://incarnateword.in/cwm/10/aphorism-63-64-65#p31</ref>

We are the deforming intermediary between the purity of the animal and the divine purity of the gods. <ref>http://incarnateword.in/cwm/15/19-july-1958#p13</ref>

== Buddhist's view ==

That was the wisdom of the Buddha who spoke of "the Middle Way": neither too much of this nor too much of that, neither falling into this nor falling into that—a little of everything and a balanced way... but pure. Purity and sincerity are the same thing. <ref> http://incarnateword.in/cwm/10/aphorism-103-104-105-106-107#p77 </ref>

So too the word "impurity". Pure, as it is understood morally, has not at all the meaning it is given in a truly spiritual teaching; and particularly from the Buddhist standpoint, purity is absence of ignorance, as I have already told you last time, and ignorance means ignoring the inner law, the truth of the being. And loyalty means not to take the illusion for the reality, the changing and fluctuating appearances for the inner and real permanence of the being. <ref> http://incarnateword.in/cwm/03/conjugate-verses#p62 </ref>

== Purity in Relation to other Qualities ==

It is only by a very persistent effort that one can succeed in overcoming his difficulties; and yet it seems impossible to cut oneself off completely from one's solidarity with the rest of the world. Therefore a perfect purity, a perfect perfection seem impossible so long as the world has not reached at least a certain degree of perfection. Even the ascetic, the solitary, who goes and sits in a cave or under a tree or in the jungle, cannot completely free himself from solidarity with the rest of the world. The air he breathes is full of all the vibrations of the world, the food he eats, whatever it may be, even if it is reduced to the minimum, contains the vibrations of the world; and so, it is enough for him to exist to be in solidarity with the difficulties of the world. <ref> http://incarnateword.in/cwm/06/29-december-1954#p5 </ref>

''' Aspiration and Purity '''

It is the most important for you. Particularly what you must aspire for is peace in all the being, complete equanimity, samata. The feeling that peace is not enough must go. Peace and purity and equanimity once established, all the rest must be the Mother's free gift, not a result of the demand from the being. <ref>http://incarnateword.in/cwsa/29/purity#p5</ref>

''' Sincerity and Purification '''

Sincerity! Sincerity! How sweet is the purity of thy presence! <ref> http://incarnateword.in/cwm/14/sincerity#p23 </ref>

There is, besides, a marvellous joy in being sincere. Every act of sincerity carries in itself its own reward: the feeling of purification, of soaring upwards, of liberation one gets when one has rejected even one tiny particle of falsehood. <ref>http://incarnateword.in/cwm/08/19-december-1956#p31</ref>

''' Concentration and Purity '''

…the beginning of philosophy is the examination of the principles of things which the senses mistranslate to us; the beginning of spiritual knowledge is the refusal to accept the limitations of the sense-life or to take the visible and sensible as anything more than phenomenon of the Reality. <ref>http://incarnateword.in/cwsa/23/the-purified-understanding#p10</ref>

Equally must the sense-mind be stilled and taught to leave the function of thought to the mind that judges and understands. When the understanding in us stands back from the action of the sense-mind and repels its intermiscence, the latter detaches itself from the understanding and can be watched in its separate action. It then reveals itself as a constantly swirling and eddying undercurrent of habitual concepts, associations, perceptions, desires without any real sequence, order or principle of light. It is a constant repetition in a circle unintelligent and unfruitful.

giving a concentration and singleness to the thought by which it will of itself reject this alien and confusing element. <ref>http://incarnateword.in/cwsa/23/the-purified-

understanding#p11</ref>

'''''Improper Action of the Will to Know''''' - A third cause of impurity has its source in the understanding itself and consists in an improper action of the will to know. That will is proper to the understanding, but here again choice and unequal reaching after knowledge clog and distort. They lead to a partiality and attachment which makes the intellect cling to certain ideas and opinions with a more or less obstinate will to ignore the truth in other ideas and opinions, cling to certain fragments of a truth and shy against the admission of other parts which are yet necessary to its fullness, cling to certain predilections of knowledge and repel all knowledge that does not agree with the personal temperament of thought which has been acquired by the past of the thinker.

truth, and will refuse to be attached even to those ideas of which it is the most certain or to lay on them such an undue stress as is likely to disturb the balance of

truth and depreciate the values of other elements of a complete and perfect knowledge. <ref>http://incarnateword.in/cwsa/23/the-purified-understanding#p12</ref>

An understanding thus purified would be a perfectly flexible, entire and faultless instrument of intellectual thought and being free from the inferior sources of

obstruction and distortion would be capable of as true and complete a perception of the truths of the Self and the universe as the intellect can attain. <ref>http://incarnateword.in/cwsa/23/the-purified-understanding#p13</ref>

== Purification of Heart ==

It does not so much matter if it takes time; one must be prepared to make it one's whole life-task to seek the Divine. Purifying the heart means after all a pretty considerable achievement and it is no use getting despondent, despairful etc. because one finds things in oneself that still need to be changed. <ref>http://incarnateword.in/cwsa/30/the-danger-of-the-ego-and-the-need-of-purification#p42</ref>

It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure.

A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense.

It is the divine love which so emerges that, extended in inward feeling to the Divine in man and all creatures in an active universal equality, will be more potent for the perfectibility of life and a more real instrument than the ineffective mental ideal of brotherhood can ever be. It is this poured out into acts that could alone create a harmony in the world and a true unity between all its creatures; all else strives in vain towards that end so long as Divine Love has not disclosed itself as the heart of the delivered manifestation in terrestrial Nature. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-ii#p14</ref>

== Purification of Mind ==

We say then to the mind “This is a working of Prakriti, this is neither thyself nor myself; stand back from it.” We shall find, if we try, that the mind has this power of detachment and can stand back from the body not only in idea, but in act and as it were physically or rather vitally. This detachment of the mind must be strengthened by a certain attitudeof indifference to the things of the body; we must not care essentially about its sleep or its waking, its movement or its rest, its pain or its pleasure, its health or ill-health, its vigour or its fatigue, its comfort or its discomfort, or what it eats or drinks. This does not mean that we shall not keep the body in right order so far as we can; we have not to fall into violent asceticisms or a positive neglect of the physical frame. But we have not either to be affected in mind by hunger or thirst or discomfort or ill-health or attach the importance which the physical and vital man attaches to the things of the body, or indeed any but a quite subordinate and purely instrumental importance. <ref> http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p2</ref>

Thus disciplined the mind will gradually learn to take up towards the body the true attitude of the Purusha. First of all, it will know the mental Purusha as the upholder of the body and not in any way the body itself; for it is quite other than the physical existence which it upholds by the mind through the agency of the vital force. <ref> http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p3</ref>

Secondly, with regard to the movements and experiences of the body the mind will come to know the Purusha seated within it as, first, the witness or observer of the movements and, secondly, the knower or perceiver of the experiences. It will cease to consider in thought or feel in sensation these movements and experiences as its own but rather consider and feel them as not its own, as operations of Nature governed by the qualities of Nature and their interaction upon each other. <ref> http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p4</ref>

Finally, the mind will come to know the Purusha in the mind as the master of Nature whose sanction is necessary to her movements. It will find that as the giver of the sanction he can withdraw the original fiat from the previous habits of Nature and that eventually the habit will cease or change in the direction indicated by the will of the Purusha; not at once, for the old sanction persists as an obstinate consequence of the past Karma of Nature until that is exhausted, and a good deal also depends on the force of the habit and the idea of fundamental necessity which the mind had previously attached to it; but if it is not one of the fundamental habits Nature has established for the relation of the mind, life and body and if the old sanction is not renewed by the mind or the habit willingly indulged, then eventually the change will come. <ref> http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p5</ref>

=== Release from the Heart and the Mind ===

... the ascending soul has to separate itself not only from the life in the body but from the action of the life-energy in the mind; it has to make the mind say as the representative of the Purusha “I am not the Life; the Life is not the self of the Purusha, it is only a working and only one working of Prakriti.” The characteristics of Life are action and movement, a reaching out to absorb and assimilate what is external to the individual and a principle of satisfaction or dissatisfaction in what it seizes upon or what comes to it, which is associated with the all-pervading phenomenon of attraction and repulsion. These three things are everywhere in Nature because Life is everywhere in Nature. But in us mental beings they are all given a mental value according to the mind which perceives and accepts them. They take the form of action, of desire and of liking and disliking, pleasure and pain. The Prana is everywhere in us supporting not only the action of our body, but of our sense-mind, our emotional mind, our thought-mind; and bringing its own law or dharma into all these, it confuses, it limits, it throws into discord their right action and creates that impurity of misplacement and that tangled confusion which is the whole evil of our psychological existence. In that confusion one law seems to reign, the law of desire. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-heart-and-the-mind#p1</ref>

Therefore the mental Purusha has to separate himself from association and self-identification with this desire-mind. He has to say “I am not this thing that struggles and suffers, grieves and rejoices, loves and hates, hopes and is baffled, is angry and afraid and cheerful and depressed, a thing of vital moods and emotional passions. All these are merely workings and habits of Prakriti in the sensational and emotional mind.” The mind then draws back from its emotions and becomes with these, as with the bodily movements and experiences, the observer or witness. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-heart-and-the-mind#p6</ref>

As with action and inaction, so it is with this dual possibility of indifference and calm on the one side and active joy and love on the other. Equality, not indifference is the basis. Equal endurance, impartial indifference, calm submission to the causes of joy and grief without any reaction of either grief or joy are the preparation and negative basis of equality; but equality is not fulfilled till it takes its positive form of love and delight. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-heart-and-the-mind#p8</ref>

'''''Emotional Mind'''''

... the emotional mind compelled to take note of all these discords and subject itself to their emotional reactions becomes a hurtling field of joy and grief, love and hatred, wrath, fear, struggle, aspiration, disgust, likes, dislikes, indifferences, content, discontent, hopes, disappointments, gratitude, revenge and all the stupendous play of passion which is the drama of life in the world. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-heart-and-the-mind#p3</ref>

There is this emotional mind in which these moods and passions continue to occur according to the habit of the modes of Nature and there is the observing mind which sees them, studies and understands but is detached from them.

Secondly, it becomes aware of itself as master of the sanction who by his withdrawal of sanction can make this play to cease. When the sanction is withdrawn, another significant phenomenon takes place; the emotional mind becomes normally calm and pure and free from these reactions, and even when they come, they no longer rise from within but seem to fall on it as impressions from outside to which its fibres are still able to respond; but this habit of response dies away and the emotional mind is in time entirely liberated from the passions which it has renounced. Hope and fear, joy and grief, liking and disliking, attraction and repulsion, content and discontent, gladness and depression, horror and wrath and fear and disgust and shame and the passions of love and hatred fall away from the liberated psychic being. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-heart-and-the-mind#p6</ref>

'''''Sense Mind'''''

The proper function of the sense-mind is to lie open passively, luminously to the contacts of Life and transmit their sensations and the rasa or right taste and principle of delight in them to the higher function; <ref>http://incarnateword.in/cwsa/23/the-release-from-the-heart-and-the-mind#p2</ref>

The desire-mind must also be rejected from the instrument of thought and this is best done by the detachment of the Purusha from thought and opinion itself. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-heart-and-the-mind#p9</ref>

'''''Thought Mind'''''

So too the proper function of the thought-mind is to observe, understand, judge with a dispassionate delight in knowledge and open itself to messages and illuminations playing upon all that it observes and upon all that is yet hidden from it but must progressively be revealed, messages and illuminations that secretly flash down to us from the divine Oracle concealed in light above our mentality whether they seem to descend through the intuitive mind or arise from the seeing heart. But this it cannot do rightly because it is pinned to the limitations of the life-energy in the senses, to the discords of sensation and emotion, and to its own limitations of intellectual preference, inertia, straining, self-will which are the form taken in it by the interference of this desire-mind, this psychic Prana. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-heart-and-the-mind#p4</ref>

The method with the thought-mind will be the same as with all the rest of the being. The Purusha, having used the thought-mind for release from identification with the life and body and with the mind of desire and sensations and emotions, will turn round upon the thought-mind itself and will say “This too I am not; I am not the thought or the thinker; all these ideas, opinions, speculations, strivings of the intellect, its predilections, preferences, dogmas, doubts, self-corrections are not myself; all this is only a working of Prakriti which takes place in the thought-mind.” Thus a division is created between the mind that thinks and wills and the mind that observes and the Purusha becomes the witness only; he sees, he understands the process and laws of his thought, but detaches himself from it. Then as the master of the sanction he withdraws his past sanction from the tangle of the mental undercurrent and the reasoning intellect and causes both to cease from their importunities. He becomes liberated from subjection to the thinking mind and capable of the utter silence. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-heart-and-the-mind#p9</ref>

Obeying the necessity to withdraw successively from the practical egoism of our triple nature and its fundamental ego-sense, we come to the realisation of the spirit, the self, lord of this individual human manifestation, but our knowledge is not integral if we do not make this self in the individual one with the cosmic spirit and find their greater reality above in an inexpressible but not unknowable Transcendence. The Jiva, possessed of himself, must give himself up into the being of the Divine. The self of the man must be made one with the Self of all; the self of the finite individual must pour itself into the boundless finite and that cosmic spirit too must be exceeded in the transcendent Infinite. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p7</ref>

The ego-sense is not indispensable to the world-play in which it is so active and so falsifies the truth of things; the truth is always the One at work on itself, at play with itself, infinite in unity, infinite in multiplicity. When the individualised consciousness rises to and lives in that truth of the cosmic play, then even in full action, even in possession of the lower being the Jiva remains still one with the Lord, and there is no bondage and no delusion. He is in possession of Self and released from the ego. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p11</ref>

And so, purification of experience means to make the experience sincere and motiveless. To take away all one's motives of ambition and vanity, of desire, power, etc. This is called purifying the experience, making it sincere, spontaneous and not mixing it with desires and ambitions. There are spiritual ambitions, he speaks of them, and these are even the most dangerous. <ref>http://incarnateword.in/cwm/07/12-january-1955#p34</ref>

... experiences can be intense and yet be very mixed in their truth and their character. In your experience your own subjectivity, sometimes your ego-pushes interfere very much and give them their form and the impression they create on you. It is only if there is a pure psychic response that the form given to the experience is likely to be the right one and the mental and vital movements will then present themselves in their true nature. Otherwise the mind, the vital, the ego give their own colour to what happens, their own turn, very usually their own deformation. Intensity is not a guarantee of entire truth and correctness in an experience; it is only purity of the consciousness that can give an entire truth and correctness. <ref>http://incarnateword.in/cwsa/30/the-danger-of-the-ego-and-the-need-of-purification#p42</ref>