Where there is no revelation, the people cast off restraint; but one who keeps the law is blessed.

This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John, who testified to God’s word and of the testimony of Jesus Christ, about everything that he saw.

O Israelite children, descendants of the seed of Abraham, obey this law and in every way be religious, knowing that religious reasoning is lord of the emotions, and those not only inward but outward.

The Real Nature of Religion

Lives of Eminent Philosophers, Book 6: The Cynics

Diocles records the following sayings of his: To the wise man nothing is foreign or impracticable. A good man deserves to be loved. Men of worth are friends. Make allies of men who are at once brave and just. Virtue is a weapon that cannot be taken away. It is better to be with a handful of good men fighting against all the bad, than with hosts of bad men against a handful of good men. Pay attention to your enemies, for they are the first to discover your mistakes. Esteem an honest man above a kinsman. Virtue is the same for women as for men. Good actions are fair and evil actions foul. Count all wickedness foreign and alien.

He used to affirm that training was of two kinds, mental and bodily: the latter being that whereby, with constant exercise, perceptions are formed such as secure freedom of movement for virtuous deeds; and the one half of this training is incomplete without the other, good health and strength being just as much included among the essential things, whether for body or soul. And he would adduce indisputable evidence to show how easily from gymnastic training we arrive at virtue. For in the manual crafts and other arts it can be seen that the craftsmen develop extraordinary manual skill through practice. Again, take the case of flute-players and of athletes: what surpassing skill they acquire by their own incessant toil; and, if they had transferred their efforts to the training of the mind, how certainly their labours would not have been unprofitable or ineffective.

He maintained that all things are the property of the wise, and employed such arguments as those cited above. All things belong to the gods. The gods are friends to the wise, and friends share all property in common; therefore all things are the property of the wise. Again as to law: that it is impossible for society to exist without law; for without a city no benefit can be derived from that which is civilized. But the city is civilized, and there is no advantage in law without a city; therefore law is something civilized. He would ridicule good birth and fame and all such distinctions, calling them showy ornaments of vice. The only true commonwealth was, he said, that which is as wide as the universe. He advocated community of wives, recognizing no other marriage than a union of the man who persuades with the woman who consents. And for this reason he thought sons too should be held in common.

Discourses 3.22: On the Calling of a Cynic

When one of his acquaintances, who seemed to have an inclination to take up the calling of a Cynic, asked him what sort of a man the Cynic ought to be, and what was the fundamental conception of his calling, Epictetus said: We will consider it at leisure; but I can tell you this much, that the man who lays his hand to so great a matter as this without God, is hateful to Him, and his wish means nothing else than disgracing himself in public. For in a well-ordered house no one comes along and says to himself, "I ought to be manager of this house"; or if he does, the lord of the mansion, when he turns around and sees the fellow giving orders in a high and mighty fashion, drags him out and gives him a dressing down. So it goes also in this great city, the world; for here also there is a Lord of the Mansion who assigns each and every thing its place.

But the Cynic, instead of all these defences, has to make his self-respect his protection; if he does not, he will be disgracing himself naked and out of doors. His self-respect is his house, his door, his guards at the entrance to his bedroom, his darkness. For neither ought he to wish to keep concealed anything that is his (otherwise he is lost, he has destroyed the Cynic within him, the man of outdoor life, the free man; he has begun to fear something external, he has begun to need something to conceal him), nor can he keep it concealed when he wishes to do so. For where will he conceal himself, or how? And if this instructor of us all, this "pedagogue," chance to get caught, what must he suffer! Can, then, a man who is afraid of all this continue with all his heart to supervise the conduct of other men? It cannot be done, it is impossible. In the first place, then, you must make your governing principle pure, and you must make the following your plan of life:

and he must first do his scouting accurately, and on returning must tell the truth, not driven by fear to designate as enemies those who are not such, nor in any other fashion be distraught or confused by his external impressions. He must, accordingly, be able, if it so chance, to lift up his voice, and, mounting the tragic stage, to speak like Socrates: "Alas! men, where are you rushing? What are you doing, O wretched people? Like blind men you go tottering all around. You have left the true path and are going off upon another; you are looking for serenity and happiness in the wrong place, where it does not exist, and you do not believe when another points them out to you. Why do you look for it outside? It does not reside in the body. If you doubt that, look at Myron, or Ophellius. It is not in possessions. If you doubt that, look at Croesus, look at the rich nowadays, the amount of lamentation with which their life is filled. It is not in office. Why, if it were, then those who have been consul two or three times ought to be happy men, but they are not. Whom are we going to believe about this question? You who look upon their estate from the outside and are dazzled by the external appearance, or the men themselves? What do they say? Listen to them when they lament, when they groan, when they think that their condition is more wretched and dangerous because of these very consulships, and their own reputation, and their prominence.

The Dhammapada

If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.

Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better. He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.

They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires. As rain breaks through an ill-thatched house, passion will break through an unreflecting mind. As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind. The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work.

The Bhagavad Gita

He from whom is the emanation of beings, by Whom all This is pervaded, by worshipping Him in his own duty a man winneth perfection. Better is one's own duty though destitute of merits than the well-executed duty of another. He who doeth the duty laid down by his own nature incurreth not sin. Congenital duty, O son of Kunti, though defective, ought not to be abandoned. All undertakings indeed are clouded by defects as fire by smoke.

He who, having cast aside the ordinances of the Scriptures, followeth the promptings of desire, attaineth not to perfection, nor happiness, nor the highest goal. Therefore let the Scriptures be thy authority, in determining what ought to be done, or what ought not to be done. Knowing what hath been declared by the ordinances of the Scriptures, thou oughtest to work in this world.

He endowed with that faith, seeketh the worship of such a one, and from him he obtaineth his desires, I verily decreeing the benefits; Finite indeed the fruit that belongeth to those who are of small intelligence. To the Shining Ones go the worshippers of the Shining Ones, but my devotees come unto Me. Those devoid of Reason think of Me, the unmanifest, as having manifestation, knowing not My supreme nature, imperishable, most excellent.

Shinto Oracles

If we keep unperverted the human heart, which is like unto Heaven and received from Earth, that is God. The Gods have their abode in the heart. Amongst the various ordinances none is more excellent than that of religious meditation

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

Any one who makes a single obeisance to one Kami will receive infinite help: much more so any one who makes pure his heart and enters the great way of single-minded uprightness.

The Tao Te Ching

When the Great Tao (Way or Method) ceased to be observed, benevolence and righteousness came into vogue. (Then) appeared wisdom and shrewdness, and there ensued great hypocrisy. When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared.

When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)? Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Tao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself. In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.

(Those who) possessed in highest degree the attributes (of the Tao) did not (seek) to show them, and therefore they possessed them (in fullest measure). (Those who) possessed in a lower degree those attributes (sought how) not to lose them, and therefore they did not possess them (in fullest measure). (Those who) possessed in the highest degree those attributes did nothing (with a purpose), and had no need to do anything. (Those who) possessed them in a lower degree were (always) doing, and had need to be so doing. (Those who) possessed the highest benevolence were (always seeking) to carry it out, and had no need to be doing so. (Those who) possessed the highest righteousness were (always seeking) to carry it out, and had need to be so doing. (Those who) possessed the highest (sense of) propriety were (always seeking) to show it, and when men did not respond to it, they bared the arm and marched up to them. Thus it was that when the Tao was lost, its attributes appeared; when its attributes were lost, benevolence appeared; when benevolence was lost, righteousness appeared; and when righteousness was lost, the proprieties appeared. Now propriety is the attenuated form of leal-heartedness and good faith, and is also the commencement of disorder; swift apprehension is (only) a flower of the Tao, and is the beginning of stupidity. Thus it is that the Great man abides by what is solid, and eschews what is flimsy; dwells with the fruit and not with the flower. It is thus that he puts away the one and makes choice of the other.

The Analects of Confucius

The Master said, 'If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid. 'Hold faithfulness and sincerity as first principles. 'Have no friends not equal to yourself. 'When you have faults, do not fear to abandon them.' The philosopher Tsang said, 'Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;-- then the virtue of the people will resume its proper excellence.'

Tsze-chang said, 'The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed.' Tsze-chang said, 'When a man holds fast to virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or non-existence?'

Tsze-chang having asked how virtue was to be exalted, and delusions to be discovered, the Master said, 'Hold faithfulness and sincerity as first principles, and be moving continually to what is right;-- this is the way to exalt one's virtue. 'You love a man and wish him to live; you hate him and wish him to die. Having wished him to live, you also wish him to die. This is a case of delusion. '"It may not be on account of her being rich, yet you come to make a difference."'

The Meaning of the Glorious Koran

The revelation of the Scripture is from Allah, the Mighty, the Wise. Lo! We have revealed the Scripture unto thee (Muhammad) with truth; so worship Allah, making religion pure for Him (only). Surely pure religion is for Allah only. And those who choose protecting friends beside Him (say): We worship them only that they may bring us near unto Allah. Lo! Allah will judge between them concerning that wherein they differ. Lo! Allah guideth not him who is a liar, an ingrate.

Those who disbelieve among the People of the Scripture and the idolaters could not have left off (erring) till the clear proof came unto them, A messenger from Allah, reading purified pages Containing correct scriptures. Nor were the People of the Scripture divided until after the clear proof came unto them. And they are ordered naught else than to serve Allah, keeping religion pure for Him, as men by nature upright, and to establish worship and to pay the poor-due. That is true religion.

Thus We reveal it as plain revelations, and verily Allah guideth whom He will. Lo! those who believe (this revelation), and those who are Jews, and the Sabaeans and the Christians and the Magians and the idolaters - Lo! Allah will decide between them on the Day of Resurrection. Lo! Allah is Witness over all things. Hast thou not seen that unto Allah payeth adoration whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the hills, and the trees, and the beasts, and many of mankind, while there are many unto whom the doom is justly due. He whom Allah scorneth, there is none to give him honour. Lo! Allah doeth what He will.

The Japji

Make divine knowledge thy food, compassion thy store-keeper, and the voice which is in every heart the pipe to call to repast. Make Him who hath strung the whole world on His string thy spiritual Lord; let wealth and supernatural power be relishes for others. Union and separation is the law which regulateth the world. By destiny we receive our portion. Hail! Hail to Him, The primal, the pure, without beginning, the indestructible, the same in every age!

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.

God created nights, seasons, lunar days, and week days, Wind, water, fire, and the nether regions. In the midst of these He established the earth as a temple. In it He placed living beings of different habits and kinds. Their names are various and endless, And they are judged according to their acts. True is God, and true is His court. There the elect are accepted and honoured. The Merciful One marketh them according to their acts. The bad and the good shall there be distinguished. Nanak, on arrival there, this shall be seen.

World English Bible

Religion and Morality

No professed revelation of religion could be regarded as authentic if it failed to recognize the duty demands of ethical obligation which had been created and fostered by preceding evolutionary religion. Revelation unfailingly enlarges the ethical horizon of evolved religion while it simultaneously and unfailingly expands the moral obligations of all prior revelations.

101:9.1

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