“Now this is the order of those who have kept the ways of the Most High, when they will be separated from their mortal body. In the time that they lived in it, they painfully served the Most High, and were in jeopardy every hour, that they might keep the law of the lawgiver perfectly. Therefore this is the teaching concerning them: First of all they will see with great joy the glory of him who takes them up, for they will have rest in seven orders. The first order, because they have labored with great effort to overcome the evil thought which was fashioned together with them, that it might not lead them astray from life into death. The second order, because they see the perplexity in which the souls of the ungodly wander, and the punishment that awaits them. The third order, they see the testimony which he who fashioned them gives concerning them, that while they lived they kept the law which was given them in trust. The fourth order, they understand the rest which, being gathered in their chambers, they now enjoy with great quietness, guarded by angels, and the glory that awaits them in the last days. The fifth order, they rejoice that they have now escaped from that which is corruptible, and that they will inherit that which is to come, while they see in addition the difficulty and the pain from which they have been delivered, and the spacious liberty which they will receive with joy and immortality. The sixth order, when it is shown to them how their face will shine like the sun, and how they will be made like the light of the stars, being incorruptible from then on. The seventh order, which is greater than all the previously mentioned orders, because they will rejoice with confidence, and because they will be bold without confusion, and will be glad without fear, for they hurry to see the face of him whom in their lifetime they served, and from whom they will receive their reward in glory. This is the order of the souls of the just, as from henceforth is announced to them. Previously mentioned are the ways of torture which those who would not give heed will suffer from after this.”

Jesus said to them, “The children of this age marry and are given in marriage. But those who are considered worthy to attain to that age and the resurrection from the dead neither marry nor are given in marriage. For they can’t die any more, for they are like the angels and are children of God, being children of the resurrection. But that the dead are raised, even Moses showed at the bush, when he called the Lord ‘The God of Abraham, the God of Isaac, and the God of Jacob.’ Now he is not the God of the dead, but of the living, for all are alive to him.”

Relation of Adjusters to Individual Mortals

Lives of Eminent Philosophers, Book 6: The Cynics

To one who by argument had proved conclusively that he had horns, he said, touching his forehead, "Well, I for my part don't see any." In like manner, when somebody declared that there is no such thing as motion, he got up and walked about. When some one was discoursing on celestial phenomena, "How many days," asked Diogenes, "were you in coming from the sky?" A eunuch of bad character had inscribed on his door the words, "Let nothing evil enter." "How then," he asked, "is the master of the house to get in?" When he had anointed his feet with unguent, he declared that from his head the unguent passed into the air, but from his feet into his nostrils. The Athenians urged him to become initiated, and told him that in the other world those who have been initiated enjoy a special privilege. "It would be ludicrous," quoth he, "if Agesilaus and Epaminondas are to dwell in the mire, while certain folk of no account will live in the Isles of the Blest because they have been initiated."

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.

So they get rid of geometry and music and all such studies. Anyhow, when somebody showed Diogenes a clock, he pronounced it a serviceable instrument to save one from being late for dinner. Again, to a man who gave a musical recital before him he said: By men's minds states are ordered well, and households, Not by the lyre's twanged strings or flute's trilled notes. They hold further that "Life according to Virtue" is the End to be sought, as Antisthenes says in his Heracles: exactly like the Stoics. For indeed there is a certain close relationship between the two schools. Hence it has been said that Cynicism is a short cut to virtue; and after the same pattern did Zeno of Citium live his life.

Discourses 3.22: On the Calling of a Cynic

" You are the sun; you have the power, as you make the circuit of the heavens, to produce the year and the seasons, to give increase and nourishment to the fruits, to stir and to calm the winds, and to give warmth in moderation to the bodies of men; arise, make the circuit of the heavens, and so set in motion all things from the greatest to the least. You are a calf; when a lion appears, do what is expected of you; otherwise you will smart for it. You are a bull; come on and fight, for this is expected of you, it befits you, and you are able to do it. You are able to lead the host against Ilium; be Agamemnon. You are able to fight a duel with Hector; be Achilles." But if Thersites came along and claimed command, either he would not have got it, or if he had, he would have disgraced himself in the presence of a multitude of witnesses. So do you also think about the matter carefully; it is not what you think it is.

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?

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.

The Dhammapada

He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body. He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man.

Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.

He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air. The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites. Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him.

The Bhagavad Gita

Nor doth the sun lighten there, nor moon, nor fire; having gone thither they return not; that is My supreme abode. A portion of Mine own Self, transformed in the world of life into an immortal Spirit, draweth round itself the senses of which the mind is the sixth, veiled in matter. When the Lord acquireth a body and when He abandoneth it, He seizeth these and goeth with them, as the wind takes fragrances from their retreats

When the Seer perceiveth no agent other than the qualities, and knoweth That which is higher than the qualities, he entereth into My Nature. When the dweller in the body hath crossed over these three qualities, whence all bodies have been produced, liberated from birth, death, old age and sorrow, he drinketh the nectar of immortality. Arjuna said: What are the marks of him who hath crossed over the three qualities, O Lord? How acteth he, and how doth he go beyond these three qualities?

Earth, water, fire, air, ether, Mind, and Reason also and Egoism—these are the eightfold division of My nature. This the inferior. Know My other nature, the higher, the life-element, O mighty-armed, by which the universe is upheld. Know this to be the womb of all beings. I am the source of the forthgoing of the whole universe and likewise the place of its dissolving.

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

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

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

The partial becomes complete; the crooked, straight; the empty, full; the worn out, new. He whose (desires) are few gets them; he whose (desires) are many goes astray. Therefore the sage holds in his embrace the one thing (of humility), and manifests it to all the world. He is free from self-display, and therefore he shines; from self-assertion, and therefore he is distinguished; from self-boasting, and therefore his merit is acknowledged; from self-complacency, and therefore he acquires superiority. It is because he is thus free from striving that therefore no one in the world is able to strive with him. That saying of the ancients that 'the partial becomes complete' was not vainly spoken:--all real completion is comprehended under it.

When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw. In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge? (The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Tao).

1. Who thinks his great achievements poor Shall find his vigour long endure. Of greatest fulness, deemed a void, Exhaustion ne'er shall stem the tide. Do thou what's straight still crooked deem; Thy greatest art still stupid seem, And eloquence a stammering scream. Constant action overcomes cold; being still overcomes heat. Purity and stillness give the correct law to all under heaven.

The Analects of Confucius

Ch'an Tsze-ch'in, addressing Tsze-kung, said, 'You are too modest. How can Chung-ni be said to be superior to you?' Tsze-kung said to him, 'For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say. 'Our Master cannot be attained to, just in the same way as the heavens cannot be gone up to by the steps of a stair. 'Were our Master in the position of the ruler of a State or the chief of a Family, we should find verified the description which has been given of a sage's rule:-- he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?'

Fan Ch'ih asked what constituted wisdom. The Master said, 'To give one's self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom.' He asked about perfect virtue. The Master said, 'The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration;-- this may be called perfect virtue.'

Tsze-lu asked what constituted a COMPLETE man. The Master said, 'Suppose a man with the knowledge of Tsang Wu-chung, the freedom from covetousness of Kung-ch'o, the bravery of Chwang of Pien, and the varied talents of Zan Ch'iu; add to these the accomplishments of the rules of propriety and music:-- such a one might be reckoned a COMPLETE man.' He then added, 'But what is the necessity for a complete man of the present day to have all these things? The man, who in the view of gain, thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement however far back it extends:-- such a man may be reckoned a COMPLETE man.'

The Meaning of the Glorious Koran

Allah it is who hath created seven heavens, and of the earth the like thereof. The commandment cometh down among them slowly, that ye may know that Allah is Able to do all things, and that Allah surroundeth all things in knowledge.

Or shall man have what he coveteth? But unto Allah belongeth the after (life), and the former. And how many angels are in the heavens whose intercession availeth naught save after Allah giveth leave to whom He chooseth and accepteth. Lo! it is those who disbelieve in the Hereafter who name the angels with the names of females. And they have no knowledge thereof. They follow but a guess, and lo! a guess can never take the place of the truth.

It leaveth naught; it spareth naught It shrivelleth the man. Above it are nineteen. We have appointed only angels to be wardens of the Fire, and their number have We made to be a stumbling-block for those who disbelieve; that those to whom the Scripture hath been given may have certainty, and that believers may increase in faith; and that those to whom the Scripture hath been given and believers may not doubt; and that those in whose hearts there is disease, and disbelievers, may say: What meaneth Allah by this similitude? Thus Allah sendeth astray whom He will, and whom He will He guideth. None knoweth the hosts of thy Lord save Him. This is naught else than a Reminder unto mortals.

The Japji

Force is the attribute of the realm of action. Incomparable are they who dwell therein. There are very powerful warriors and heroes They are filled with the might of Ram.- There are many Sitas in the midst of greatness, Their beauty cannot be described- They die not, neither are they led astray In whose hearts God dwelleth. There dwell congregations of saints; They rejoice; the True One is in their hearts. God dwelleth in the true realm. He looketh on its denizens with an eye of favour, and rendereth them happy. There are continents, worlds, and universes. Whoever trieth to describe them shall never arrive at an end. There are worlds upon worlds and forms upon forms. They fulfil their functions according to God's orders: God beholding and contemplating them is pleased. Nanak, to describe them would be impossible.

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!

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.

World English Bible

The Attainment of Immortality

The achievement of the seven cosmic circles does not equal Adjuster fusion. There are many mortals living on Urantia who have attained their circles; but fusion depends on yet other greater and more sublime spiritual achievements, upon the attainment of a final and complete attunement of the mortal will with the will of God as it is resident in the Thought Adjuster.

110:7.1

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