“It will be that whoever remains after all these things that I have told you of, he will be saved and will see my salvation, and the end of my world. They will see the men who have been taken up, who have not tasted death from their birth. The heart of the inhabitants will be changed and turned into a different spirit. For evil will be blotted out and deceit will be quenched. Faith will flourish. Corruption will be overcome, and the truth, which has been so long without fruit, will be declared.”

I made the world for their sakes. What is now done was decreed when Adam transgressed my statutes. Then the entrances of this world were made narrow, sorrowful, and toilsome. They are but few and evil, full of perils, and involved in great toils. For the entrances of the greater world are wide and safe, and produce fruit of immortality. So if those who live don’t enter these difficult and vain things, they can never receive those that are reserved for them. Now therefore why are you disturbed, seeing you are but a corruptible man? Why are you moved, since you are mortal? Why haven’t you considered in your mind that which is to come, rather than that which is present?”

for he who despises wisdom and discipline is miserable. Their hope is void and their toils unprofitable. Their works are useless.

The Foundations of Religious Faith

Lives of Eminent Philosophers, Book 6: The Cynics

You will see these men, who are laughing at you, tortured before long by disease, counting you happy, and reproaching themselves for their sluggishness." He used to say that we should study philosophy to the point of seeing in generals nothing but donkey-drivers. Those who live with flatterers he declared to be as defenceless as calves in the midst of wolves; for neither these nor those have any to protect them, but only such as plot against them. Perceiving that he was dying, he would chant over himself this charm, "You are going, dear hunchback, you are off to the house of Hades, – bent crooked by old age." For his years had bowed him down.

He dedicated to Asclepius a bruiser who, whenever people fell on their faces, used to run up to them and bruise them. All the curses of tragedy, he used to say, had lighted upon him. At all events he was A homeless exile, to his country dead. A wanderer who begs his daily bread. But he claimed that to fortune he could oppose courage, to convention nature, to passion reason. When he was sunning himself in the Craneum, Alexander came and stood over him and said, "Ask of me any boon you like." To which he replied, "Stand out of my light." Some one had been reading aloud for a very long time, and when he was near the end of the roll pointed to a space with no writing on it. "Cheer up, my men," cried Diogenes; "there's land in sight."

Nothing in life, however, he maintained, has any chance of succeeding without strenuous practice; and this is capable of overcoming anything. Accordingly, instead of useless toils men should choose such as nature recommends, whereby they might have lived happily. Yet such is their madness that they choose to be miserable. For even the despising of pleasure is itself most pleasurable, when we are habituated to it; and just as those accustomed to a life of pleasure feel disgust when they pass over to the opposite experience, so those whose training has been of the opposite kind derive more pleasure from despising pleasure than from the pleasures themselves. This was the gist of his conversation; and it was plain that he acted accordingly, adulterating currency in very truth, allowing convention no such authority as he allowed to natural right, and asserting that the manner of life he lived was the same as that of Heracles when he preferred liberty to everything.

Discourses 3.22: On the Calling of a Cynic

Here is concentrated his earnest attention and energy; but, as far as other things go, he lies flat on his back and snores; he is in perfect peace. There rises up no thief of his moral purpose, nor any tyrant over it. But of his body? Certainly. And of his paltry possessions? Certainly; and of his offices and honours. Why, then, does he pay any attention to these? So when anyone tries to terrify him by means of these things, he says to him, "Go to, look for children; they are scared by masks; but I know that they are made of earthenware, and have nothing inside." Such is the nature of the matter about which you are deliberating. Wherefore, in the name of God I adjure you, put off your decision, and look first at your endowment. For see what Hector says to Andromache. "Go," says he, "rather into the house and weave; but for men shall war be the business. Men one and all, and mostly for me." So did he recognize not only his own special endowment, but also her incapacity.

What are you, then? Truly a shepherd! for you wail as the shepherds do when a wolf carries off one of their sheep; and these men over whom you rule are sheep. But why did you come here in the first place? Your desire was not in danger, was it, or your avoidance, your choice, or your refusal? "No," he answers, "but my brother's frail wife was carried off." Was it not, then, a great gain to lose a frail and adulterous wife? "Shall we, then, be despised by the Trojans?" Who are they? Wise men or foolish? If wise, why are you fighting with them? If foolish, why do you care? "In what, then, is the good, since it is not in these things? Tell us. Sir messenger and scout." "It is where you do not expect it, and do not wish to look for it. For if you had wished, you would have found it within you, and you would not now be wandering outside, nor would you be seeking what does not concern you, as though it were your own possession. Turn your thoughts upon yourselves, find out the kind of preconceived ideas which you have. what sort of a thing do you imagine the good to be? Serenity, happiness, freedom from restraint. Come, do you not imagine it to be something naturally great? Something precious? Something not injurious?

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

How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness? Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold! This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.

Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires. Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees. But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge.

A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.

The Bhagavad Gita

The man whom these torment not, O chief of men, balanced in pain and pleasure, steadfast, he is fitted for immortality. The unreal hath no being; the real never ceaseth to be; the truth about both hath been perceived by the seers of the essence of things. Know That to be indestructible by whom all this is pervaded. Nor can any work the destruction of that imperishable One.

That, the Light of all lights, is said to be beyond darkness; Wisdom, the Object of Wisdom, by Wisdom to be reached, seated in the hearts of all. Thus the Field, Wisdom and the Object of Wisdom, have been briefly told. My devotee, thus knowing, enters into My Being. Know thou that Matter and Spirit are both without beginning; and know thou also that modifications and qualities are all Matter-born.

Light and darkness, these are thought to be the world's everlasting paths; by the one he goeth who returneth not, by the other he who returneth again. Knowing these paths, O Pârtha, the Yogi is nowise perplexed. Therefore in all times be firm in yoga, O Arjuna. The fruit of meritorious deeds, attached in the Vedas to sacrifices, to austerities, and also to almsgiving, the Yogî passeth all these by having known this, and goeth to the supreme and ancient Seat.

Shinto Oracles

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

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

The Tao Te Ching

If any one should wish to get the kingdom for himself, and to effect this by what he does, I see that he will not succeed. The kingdom is a spirit-like thing, and cannot be got by active doing. He who would so win it destroys it; he who would hold it in his grasp loses it. The course and nature of things is such that What was in front is now behind; What warmed anon we freezing find. Strength is of weakness oft the spoil; The store in ruins mocks our toil. Hence the sage puts away excessive effort, extravagance, and easy indulgence.

1. When we renounce learning we have no troubles. The (ready) 'yes,' and (flattering) 'yea;'-- Small is the difference they display. But mark their issues, good and ill;-- What space the gulf between shall fill? What all men fear is indeed to be feared; but how wide and without end is the range of questions (asking to be discussed)! The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos. Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao).

Men come forth and live; they enter (again) and die. Of every ten three are ministers of life (to themselves); and three are ministers of death. There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life. But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death.

The Analects of Confucius

The Master said, 'Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune.' The Master said, 'They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.' The Master said, 'To those whose talents are above mediocrity, the highest subjects may be announced. To those who are below mediocrity, the highest subjects may not be announced.'

The Master said, 'The object of the superior man is truth. Food is not his object. There is plowing;-- even in that there is sometimes want. So with learning;-- emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him.' The Master said, 'When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again. 'When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him. 'When his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety:-- full excellence is not reached.'

Sze-ma Niu, full of anxiety, said, 'Other men all have their brothers, I only have not.' Tsze-hsia said to him, 'There is the following saying which I have heard:-- '"Death and life have their determined appointment; riches and honours depend upon Heaven." 'Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:-- then all within the four seas will be his brothers. What has the superior man to do with being distressed because he has no brothers?'

The Meaning of the Glorious Koran

By the declining day, Lo! man is a state of loss, Save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.

And forsake those who take their religion for a pastime and a jest, and whom the life of the world beguileth. Remind (mankind) hereby lest a soul be destroyed by what it earneth. It hath beside Allah no protecting ally nor intercessor, and though it offer every compensation it will not be accepted from it. Those are they who perish by their own deserts. For them is drink of boiling water and a painful doom, because they disbelieved.

Thou wilt know that some great disaster is about to fall on them. Nay, but when the life cometh up to the throat And men say: Where is the wizard (who can save him now)? And he knoweth that it is the parting; And agony is heaped on agony; Unto thy Lord that day will be the driving. For he neither trusted, nor prayed.

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!

In the realm of knowledge the light of divine knowledge is resplendent. There are heard songs from which millions of joys and pleasures proceed. Beauty is the attribute of the realm of happiness. There things are fashioned in an incomparable manner. What is done there cannot be described. Whoever endeavoureth to describe it shall afterwards repent. There are fashioned knowledge, wisdom, intellect, and understanding; And there too is fashioned the skill of demigods and men of supernatural power.

Praisers praise God, but have not acquired a knowledge of Him, As rivers and streams fall into the sea, but know not its extent. Kings and emperors who possess oceans and mountains of property and wealth, Are not equal to the worm which forgetteth not God in its heart.

World English Bible

But such is not man’s end and eternal destiny; such a vision is but the cry of despair uttered by some wandering soul who has become lost in spiritual darkness, and who bravely struggles on in the face of the mechanistic sophistries of a material philosophy, blinded by the confusion and distortion of a complex learning. And all this doom of darkness and all this destiny of despair are forever dispelled by one brave stretch of faith on the part of the most humble and unlearned of God’s children on earth.

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