A man that is patient will resist for a season, and afterward gladness will spring up to him.

And he overcame the anger, not by strength of body, not by force of weapons, but by his word, he subdued the avenger by bringing to remembrance oaths and covenants made with the fathers.

The discretion of a man makes him slow to anger. It is his glory to overlook an offense.

Religion in Human Experience

Lives of Eminent Philosophers, Book 6: The Cynics

When he was dining in a temple, and in the course of the meal loaves not free from dirt were put on the table, he took them up and threw them away, declaring that nothing unclean ought to enter a temple. To the man who said to him, "You don't know anything, although you are a philosopher," he replied, "Even if I am but a pretender to wisdom, that in itself is philosophy." When some one brought a child to him and declared him to be highly gifted and of excellent character, "What need then," said he, "has he of me?" Those who say admirable things, but fail to do them, he compared to a harp; for the harp, like them, he said, has neither hearing nor perception. He was going into a theatre, meeting face to face those who were coming out, and being asked why, "This," he said, "is what I practise doing all my life."

Being asked what learning is the most necessary, he replied, "How to get rid of having anything to unlearn." And he advised that when men are slandered, they should endure it more courageously than if they were pelted with stones. And he used to taunt Plato with being conceited. At all events when in a procession he spied a spirited charger he said, turning to Plato, "It seems to me that you would have made just such a proud, showy steed." This because Plato was constantly praising horseflesh. And one day he visited Plato, who was ill, and seeing the basin into which Plato had vomited, remarked, "The bile I see, but not the pride."

Being asked what was the height of human bliss, he replied, "To die happy." When a friend complained to him that he had lost his notes, "You should have inscribed them," said he, "on your mind instead of on paper." As iron is eaten away by rust, so, said he, the envious are consumed by their own passion. Those who would fain be immortal must, he declared, live piously and justly. States, said he, are doomed when they are unable to distinguish good men from bad. Once, when he was applauded by rascals, he remarked, "I am horribly afraid I have done something wrong." When brothers agree, no fortress is so strong as their common life, he said. The right outfit for a voyage, he said, is such as, even if you are shipwrecked, will go through the water with you.

Discourses 3.22: On the Calling of a Cynic

Now the spirit of patient endurance the Cynic must have to such a degree that common people will think him insensate and a stone; nobody reviles him, nobody beats him, nobody insults him; but his body he has himself given for anyone to use as he sees fit. For he bears in mind that the inferior, in that respect in which it is inferior, must needs be overcome by the superior, and that his body is inferior to the crowd—the physically weaker, that is, inferior to the physically stronger. Therefore, he never enters this contest where he can be beaten, but immediately gives up what is not his own; he makes no claim to what is slavish. But in the realm of the moral purpose, and the use of his sense-impressions, there you will see he has so many eyes that you will say Argus was blind in comparison with him. Is there anywhere rash assent, reckless choice, futile desire, unsuccessful aversion, incompleted purpose, fault-finding, self-disparagement, or envy?

And how is it possible for a man who has nothing, who is naked, without home or hearth, in squalor, without a slave, without a city, to live serenely? Behold, God has sent you the man who will show in practice that it is possible. "Look at me," he says, "I am without a home, without a city, without property, without a slave; I sleep on the ground; I have neither wife nor children, no miserable governor's mansion, but only earth, and sky, and one rough cloak. Yet what do I lack? Am I not free from pain and fear, am I not free? When has anyone among you seen me failing to get what I desire, or falling into what I would avoid? When have I ever found fault with either God or man? When have I ever blamed anyone? Has anyone among you seen me with a gloomy face? And how do I face those persons before whom you stand in fear and awe? Do I not face them as slaves? Who, when he lays eyes upon me, does not feel that he is seeing his king and his master?"

But that is not your way. If someone flogs you, go stand in the midst and shout, "O Caesar, what do I have to suffer under your peaceful rule? let us go before the Proconsul." But what to a Cynic is Caesar, or a Proconsul, or anyone other than He who has sent him into the world, and whom he serves, that is, Zeus? Does he call upon anyone but Zeus? And is he not persuaded that whatever of these hardships he suffers, it is Zeus that is exercising him? Nay, but Heracles, when he was being exercised by Eurystheus, did not count himself wretched, but used to fulfil without hesitation everything that was enjoined upon him: and yet is this fellow, when he is being trained and exercised by Zeus, prepared to cry out and complain? Is he a man worthy to carry the staff of Diogenes? Hear his words to the passers-by as he lies ill of a fever: "Vile wretches," he said, "are you not going to stop? Nay, you are going to take that long, long journey to Olympia, to see the struggle of worthless athletes; but do you not care to see a struggle between fever and a man?" No doubt a man of that sort would have blamed God, who had sent him into the world, for mistreating him! Nay, he took pride in his distress, and demanded that those who passed by should gaze upon him. Why, what will he blame God for? Because he is living a decent life? What charge does he bring against Him? The charge that He is exhibiting his virtue in a more brilliant style?

The Dhammapada

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 Brahmana, an ascetic (sramana), a friar (bhikshu). Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip? Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful.

Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own. He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins. Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!

Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured. They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse. Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.

The Bhagavad Gita

He who beareth no ill-will to any being, friendly and compassionate, without attachment and egoism, balanced in pleasure and pain, and forgiving, Ever content, harmonious, with the self-controlled, resolute, with mind and Reason dedicated to Me, he, My devotee, is dear to Me. He from whom the world doth not shrink away, who doth not shrink away from the world, freed from the anxieties of joy, anger, and fear, he is dear to me.

The Blessed Lord said: Fearlessness, cleanness of life, steadfastness in the Yoga of wisdom, almsgiving, self-restraint and sacrifice and study of the Scriptures, austerity and straightforwardness, Harmlessness, truth, absence of wrath, renunciation, peacefulness, absence of crookedness, compassion to living beings, uncovetousness, mildness, modesty, absence of fickleness, Vigour, forgiveness, fortitude, purity, absence of envy and pride—these are his who is born with the divine properties, O Bhârata.

The Blessed Lord said: He, O Pândava, who hateth not radiance, nor outgoing energy, nor even delusion, when present, nor longeth after them, absent; He who, seated as a neutral, is unshaken by the qualities; who, saying, "The qualities revolve," standeth apart immovable. Balanced in pleasure and pain, self-reliant, to whom a lump of earth, a rock and gold are alike, the same to loved and unloved, firm, the same in censure and in praise,

Shinto Oracles

All men's love of children and love of self are heinous crimes. Nothing is more admirable than to sever, were it only for a time, all earthly relations If men will have upright hearts they must be neither foolish nor clever; they must indulge neither in grief nor in hate, but be as the flowers which unfold under the genial warmth of a vernal sun If there be any who, having studied the books of China or practised the teachings of India, despise the instructions of the Gods of our own Japan, I will go to their houses and either slay their infant children or visit them with, sore disease, or turn away from them their followers, or by the God of Fire destroy their dwellings. This is not because I hate the doctrines of China or India, but because it is rejecting the root for the branches

Ye men of mine. Shun desire. If you shun desire you will ascend to a level with the Gods. Every little yielding to anxiety is a step away from the natural heart of man. If one leaves the natural heart of man, he becomes a beast. That men should be made so, is to me intolerable pain and unending sorrow

It is the upright heart of all men which is identical with the highest of the high, and therefore the God of Gods. There is no room in Heaven-and-Earth for the false and crooked person

The Tao Te Ching

He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But When Heaven's anger smites a man, Who the cause shall truly scan? On this account the sage feels a difficulty (as to what to do in the former case). It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.

All the world says that, while my Tao is great, it yet appears to be inferior (to other systems of teaching). Now it is just its greatness that makes it seem to be inferior. If it were like any other (system), for long would its smallness have been known! But I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; and the third is shrinking from taking precedence of others. With that gentleness I can be bold; with that economy I can be liberal; shrinking from taking precedence of others, I can become a vessel of the highest honour. Now-a-days they give up gentleness and are all for being bold; economy, and are all for being liberal; the hindmost place, and seek only to be foremost;--(of all which the end is) death. Gentleness is sure to be victorious even in battle, and firmly to maintain its ground. Heaven will save its possessor, by his (very) gentleness protecting him.

He who in (Tao's) wars has skill Assumes no martial port; He who fights with most good will To rage makes no resort. He who vanquishes yet still Keeps from his foes apart; He whose hests men most fulfil Yet humbly plies his art. Thus we say, 'He ne'er contends, And therein is his might.' Thus we say, 'Men's wills he bends, That they with him unite.' Thus we say, 'Like Heaven's his ends, No sage of old more bright.'

The Analects of Confucius

There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism. The Master was put in fear in K'wang. He said, 'After the death of King Wan, was not the cause of truth lodged here in me? 'If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?'

Sze-ma Niu asked about perfect virtue. The Master said, 'The man of perfect virtue is cautious and slow in his speech.' 'Cautious and slow in his speech!' said Niu;-- 'is this what is meant by perfect virtue?' The Master said, 'When a man feels the difficulty of doing, can he be other than cautious and slow in speaking?' Sze-ma Niu asked about the superior man. The Master said, 'The superior man has neither anxiety nor fear.' 'Being without anxiety or fear!' said Nui;-- 'does this constitute what we call the superior man?' The Master said, 'When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?'

The Master said, 'I have not seen a person who loved virtue, or one who hated what was not virtuous. He who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practise virtue in such a way that he would not allow anything that is not virtuous to approach his person. 'Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient. 'Should there possibly be any such case, I have not seen it.'

The Meaning of the Glorious Koran

Then have patience (O Muhammad) even as the stout of heart among the messengers (of old) had patience, and seek not to hasten on (the doom) for them. On the day when they see that which they are promised (it will seem to them) as though they had tarried but an hour of daylight. A clear message. Shall any be destroyed save evil-living folk?

(And it was said unto his son): O John! Hold fast the Scripture. And we gave him wisdom when a child, And compassion from Our presence, and purity; and he was devout, And dutiful toward his parents. And he was not arrogant, rebellious. Peace on him the day he was born, and the day he dieth and the day he shall be raised alive!

So have patience (O Muhammad)! Allah's promise is the very truth, and let not those who have no certainty make thee impatient.

The Japji

Make continence thy furnace, resignation thy goldsmith, Understanding thine anvil, divine knowledge thy tools, The fear of God thy bellows, austerities thy fire, Divine love thy crucible, and melt God's name therein. In such a true mint the Word shall be coined. This is the practice of those on whom God looketh with an eye of favour. Nanak, the Kind One by a glance maketh them happy.

Were man to live through the four ages, yea ten times longer; Were he to be known on the nine continents, and were everybody to follow in his train; Were he to obtain a great name and praise and renown in the world; If God's look of favour fell not on him, no one would notice him. He would be accounted a worm among worms, and even sinners would impute sin to him. Nanak, God may bestow virtue on those who are devoid of it, as well as on those who already possess it; But no such person is seen as can bestow virtue upon Him.

Pilgrimage, austerities, mercy, and almsgiving on general and special occasions Whosoever performeth, may obtain some little honour; But he who heareth and obeyeth and loveth God in his heart, Shall wash off his impurity in the place of pilgrimage within him. All virtues are Thine, O Lord; none are mine. There is no devotion without virtue. From the Self-existent proceeded Maya (athi), whence issued a word which produced Brahma and the rest- 'Thou art true, Thou art beautiful, there is ever pleasure in Thy heart!' What the time, what the epoch, what the lunar day, and what the week-day, What the season, and what the month when the world was created, The Pandits did not discover; had they done so, they would have recorded it in the Purans. Nor did the Qazis discover it; had they done so, they would have recorded it in the Quran: Neither the Jogi nor any other mortal knows the lunar day, or the week-day, or the season, or the month. Only the Creator who fashioned the world knoweth when He did so. How shall I address Thee, O God? how shall I praise Thee? how shall I describe Thee? and how shall I know Thee? Saith Nanak, everybody speaketh of Thee, one wiser than another. Great is the Lord, great is His name; what He doeth cometh to pass. Nanak, he who is proud shall not be honoured on his arrival in the next world.

World English Bible

The Acme of Religious Living

His courage was equaled only by his patience. When pressed to act prematurely, he would only reply, “My hour has not yet come.” He was never in a hurry; his composure was sublime. But he was often indignant at evil, intolerant of sin. He was often mightily moved to resist that which was inimical to the welfare of his children on earth. But his indignation against sin never led to anger at the sinner.

100:7.14

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